ArgumentThis article argues that in order to discern the place of science in the epistemology of Chinese common readers, it is critical to look beyond the coastal enclaves where foreign missionaries and experts interacted with Chinese scholars and officials, beyond the translated treatises they produced, and even beyond the various forms of new media that attempted to more widely disseminate the principles of Western science. Instead, it asserts the need to engage a different register of materials that were less (...) directly tied to foreign expertise, more directly in line with pre-existing lineages of printed materials, and at the same time, integral to early-twentieth-century Chinese circuits of information. The article focuses explicitly on one print phenomena that has been completely overlooked in the scholarship to date, the expansion and revitalization of the genre of texts known aswanbao quanshu萬寶全書 (comprehensive compendia of myriad treasures) in the late Qing (1890-1911) and early Republic (1912-1930). (shrink)

The rubber hand illusion is one of the most commonly used paradigms to examine the sense of body ownership. Touches are synchronously applied to the real hand, hidden from view, and a false hand in an anatomically congruent position. During the illusion one may perceive that the feeling of touch arises from the false hand, and that the false hand is one's own. The relationship between referral of touch and body ownership in the illusion is unclear, and some articles average (...) responses to statements addressing these experiences, which may be inappropriate depending on the research question of interest. To address these concerns, we re-analyzed three freely available datasets to better understand the relationship between referral of touch and feeling of ownership in the RHI. We found that most participants who report a feeling of ownership also report referral of touch, and that referral of touch and ownership show a moderately strong positive relationship that was highly replicable. In addition, referral of touch tends to be reported more strongly and more frequently than the feeling of ownership over the hand. The former observations confirm that referral of touch and ownership are related experiences in the RHI. The latter, however, indicate that when pooling the statements one may obtain a higher number of illusion ‘responders’ compared to considering the ownership statements in isolation. These results have implications for the RHI as an experimental paradigm. (shrink)

Newton's Philosophiae Naturalis Principia Mathematica provides a coherent and deductive presentation of his discovery of the universal law of gravitation. It is very much more than a demonstration that 'to us it is enough that gravity really does exist and act according to the laws which we have explained and abundantly serves to account for all the motions of the celestial bodies and the sea'. It is important to us as a model of all mathematical physics.Representing a decade's work from (...) a distinguished physicist, this is the first comprehensive analysis of Newton's Principia without recourse to secondary sources. Professor Chandrasekhar analyses some 150 propositions which form a direct chain leading to Newton's formulation of his universal law of gravitation. In each case, Newton's proofs are arranged in a linear sequence of equations and arguments, avoiding the need to unravel the necessarily convoluted style of Newton's connected prose. In almost every case, a modern version of the proofs is given to bring into sharp focus the beauty, clarity, and breath-taking economy of Newton's methods.Subrahmanyan Chandrasekhar is one of the most reknowned scientists of the twentieth century, whose career spanned over 60 years. Born in India, educated at the University of Cambridge in England, he served as Emeritus Morton D. Hull Distinguished Service Professor of Theoretical Astrophysics at the University of Chicago, where he has was based from 1937 until his death in 1996. His early research into the evolution of stars is now a cornerstone of modern astrophysics, and earned him the Nobel Prize for Physics in 1983. Later work into gravitational interactions between stars, the properties of fluids, magnetic fields, equilibrium ellipsoids, and black holes has earned him awards throughout the world, including the Gold Medal from the Royal Astronomical Society in London, the National Medal of Science in the United States, and the Copley Medal from the Royal Society. His many publications include Radiative transfer, Hydrodynamic and hydromagnetic stability, and The mathematical theory of black holes, each being praised for its breadth and clarity. Newton's Principia for the common reader is the result of Professor Chandrasekhar's profound admiration for a scientist whose work he believed is unsurpassed, and unsurpassable. (shrink)

In our philosophical tradition and our wider culture, we tend to think of persons as agents. This agential conception is flattering, but in this paper I will argue that it conceals a more complex truth about what persons are. In 1. I set the issues in context. In 2. I critically explore four features commonly presented as fundamental to personhood in versions of the agential conception: action, capability, choice and independence. In 3. I argue that each of these agential features (...) presupposes a non-agential feature: agency presupposes patiency, capability presupposes incapability, choice presupposes necessity and independence presupposes dependency. In 4. I argue that such non-agential features, as well as being implicit within the agential conception, are as apt to be constitutive of personhood as agential features, and in 5. I conclude. (shrink)

This paper gives an account of the debate between F.A. Hayek and J.M. Keynes in the 1930s written for the general public. The purpose of this is twofold. First, to provide the general reader with a narrative of what happened, … More ›.

In its concern to evoke in its readership an appropriate response to the challenge posed by the contemporary environmental crisis, the recent papal encyclical Laudato Si': On Care for our Common Home differentiates between the task of human education, on the one hand, and the deeper and more abstract task of motivating the human will for change and action, on the other. What must take place, it asserts, is the creation of nothing less than an ‘ecological citizenship’. To describe (...) how this might be brought about, the encyclical employs the theological language of ‘conversion’. However, the rationale for this suggestion, and the implications it would entail for the way in which educational programmes on the environment might be pursued, is developed only minimally in the encyclical itself. The objective of this article is to take up and develop this hint by offering some philosophical and theological perspectives on the idea of human motivation towards care for the environment, and by exploring the current state of affairs in environmental education in light of it. The article therefore aims to develop the encyclical's brief and unthematized suggestion regarding an ‘ecological citizenship’ in a practical and applied direction.© 2018 Trustees for Roman Catholic Purposes Registered. (shrink)

The aim of the article is to indicate that there is quite strong support in the text of the Nicomachean Ethics for the argument that its inquiry is “political” rather than “ethical” in character – the textual evidence provides reasons to challenge the traditional belief that Aristotle separated ethics from politics and started the rise of ethics as a new branch of philosophy. In addition, one can posit a hypothesis that the reader, whom Aristotle had in mind while writing (...) what we now know as the Ethics, was a politician-lawgiver. So the reader aimed at in the Ethics is the same as the reader aimed at in the Politics – a politician-lawgiver. The Ethics and the Politics are a two-part but inseparable compound that together make a textbook for a politician-lawgiver. Both parts should be read together because the one cannot be understood correctly without the other. Aristotle studies human good not from the point of view of the individual but from the point of view of the human community. The highest human good – the philosopher’s eudaimonia – is achieved not by individual effort but as a result of good laws and a well-organized life in a polis. (shrink)

This book is a concise, readable introduction to the Greek author Thucydides, who is widely regarded as one of the foremost historians of all time.Why does Thucydides continue to matter today? Perez Zagorin answers this question by examining Thucydides' landmark History of the Peloponnesian War, one of the great classics of Western civilization. This history, Zagorin explains, is far more than a mere chronicle of the conflict between Athens and Sparta, the two superpowers of Greece in the fifth century BCE. (...) It is also a remarkable story of politics, decision-making, the uses of power, and the human and communal experience of war. Zagorin maintains that the work remains of permanent interest because of the exceptional intellect that Thucydides brought to the writing of history, and to the originality, penetration, and the breadth and intensity of vision that inform his narrative. The first half of Zagorin's book discusses the intellectual and historical background to Thucydides' work and its method, structure, and view of the causes of the war. The following chapters deal with Thucydides' portrayal of the Athenian leader Pericles and his account of some of the main episodes of the war, such as the revolution in Corcyra and the Athenian invasion of Sicily. The book concludes with an insightful discussion of Thucydides as a thinker and philosophic historian.Designed to introduce both students and general readers to a work that is an essential part of a liberal education, this book seeks to encourage readers to explore Thucydides--one of the world's greatest historians--for themselves. (shrink)

Organisational culture is assumed to be a key factor in large-scale and avoidable institutional failures. Whilst models such as “ethical culture” and “safety culture” have been used to explain such failures, minimal research has investigated their ability to do so, and a single and unified model of the role of culture in institutional failures is lacking. To address this, we systematically identified case study articles investigating the relationship between culture and institutional failures relating to ethics and risk management. A content (...) analysis of the cultural factors leading to failures found 23 common factors and a common sequential pattern. First, culture is described as causing practices that develop into institutional failure. Second, and usually sequentially related to causal culture, culture is also used to describe the problems of correction: how people, in most cases, had the opportunity to correct a problem and avert failure, but did not take appropriate action. It was established that most of the cultural factors identified in the case studies were consistent with survey-based models of safety culture and ethical culture. Failures of safety and ethics also largely involve the same causal and corrective factors of culture, although some aspects of culture more frequently precede certain outcome types. We propose that the distinction between causal and corrective culture can form the basis of a unified and generalisable model of organisational failure. (shrink)

Practically Religious: Worldly Benefits and the Common Religion of Japan. Ian Reader and George J. Tanabe Jr. Hawai'i University Press, Honolulu 1998. xii, 303 pp. $45 ISBN 0-8248-2065-7; $22.95 ISBN 0-8248-209-8.

This is a wide ranging and deeply learned examination of evolutionary developmental biology, and the foundations of life from the perspective of information theory. Hermeneutics was a method developed in the humanities to achieve understanding, in a given context, of texts, history, and artwork. In Readers of the Book of Life, the author shows that living beings are also hermeneutical interpreters of genetics texts saved in DNA; an interpretation based on the past experience of the cell (cell lineage, species), confronted (...) with and incorporating present environmental clues. This approach stresses the history, not only of the digital record saved in the DNA, but also of the flesh - the cellular organization which has a direct time-continuity with the very origins of life. This book is aimed at reconciling two opposite approaches to life. The first strictly sticking to a belief that all phenomena observed in the realm of the living can be explained from laws of physics. The opposite stressing the importance of features characteristic for a given level of description. To bring both views into a common understanding, the first part gives a comparison of the two problem solving strategies. The second part surveys the development of 20th century biology, bringing to light branches that never became part of the research mainstream. The third section of the book reviews a large body of recent evidence that can be interpreted in favor of the hermeneutic arguments. (shrink)

Moral problems do not always come in the form of great social controversies. More often, the moral decisions we make are made quietly, constantly, and within the context of everyday activities and quotidian dilemmas. Indeed, these smaller decisions are based on a moral foundation that few of us ever stop to think about but which guides our every action. Here distinguished philosopher Bernard Gert presents a clear and concise introduction to what he calls "common morality" -- the moral system (...) that most thoughtful people implicitly use when making everyday, common sense moral decisions and judgments. Common Morality is useful in that -- while not resolving every disagreement on controversial issues -- it is able to distinguish between acceptable and unacceptable answers to moral problems. In the first part of the book Gert lays out the fundamental features of common morality: moral rules, moral ideals, and a two-step procedure for determining when a violation of a moral rule is justified. Written in a non-technical style, the ten general moral rules include rules on which everyone can agree, such as "do not kill," "do not deceive," and "keep your promises." The moral ideals include similarly uncontroversial precepts such as "Relieve pain" and "Aid the needy." In the second part of the book Gert examines the underlying concepts that justify common morality, such as the notions of rationality and impartiality. The distillation of over 40 years of scholarship, this book is the most accessible version of Gert's influential theory of morality as well as an eye-opening look at the moral foundations of our everyday actions. Throughout the discussion is clear enough for a reader with little or no philosophy background. (shrink)

Common Sense and Science from Aristotle to Reid reveals that thinkers have pondered the nature of common sense and its relationship to science and scientific thinking for a very long time. It demonstrates how a diverse array of neglected early modern thinkers turn out to have been on the right track for understanding how the mind makes sense of the world and how basic features of the human mind and cognition are related to scientific theory and practice. Drawing (...) on a wealth of primary sources and scholarship from the history of ideas, cognitive science, and the history and philosophy of science, this book helps readers understand the fundamental historical and philosophical relationship between common sense and science. (shrink)

From the early years of the Common Era to 1700, Indian intellectuals explored with unparalleled subtlety the place of emotion in art. Their investigations led to the deconstruction of art's formal structures and broader inquiries into the pleasure of tragic tales. _Rasa_, or taste, was the word they chose to describe art's aesthetics, and their passionate effort to pin down these phenomena became its own remarkable act of creation. This book is the first in any language to follow the (...) evolution of rasa from its origins in dramaturgical thought--a concept for the stage--to its flourishing in literary thought--a concept for the page. _Reader on Rasa_ incorporates primary texts by every significant thinker of classical Indian aesthetics, many never translated before. The arrangement of the selections captures the intellectual dynamism that has powered this debate for centuries. Headnotes explain the meaning and significance of each text, a comprehensive introduction summarizes major threads in intellectual-historical terms, and critical endnotes and an extensive bibliography add further depth to the selections. The Sanskrit theory of emotion in art is one of the most sophisticated in the ancient world, a precursor of the work being done today by critics and philosophers of aesthetics. This volume's conceptual detail, historical precision, and clarity will appeal to any scholar interested in a full portrait of global intellectual development. __Reader on Rasa___ is the inaugural book in the Historical Sourcebooks in Classical Indian Thought series, edited by Sheldon Pollock. These text-based books guide readers through the most important forms of classical Indian thought, from epistemology, rhetoric, and hermeneutics to astral science, yoga, and medicine. Each volume provides fresh translations of key works, headnotes to contextualize selections, a comprehensive analysis of major lines of development within the discipline, and exegetical and text-critical endnotes, as well as a bibliography. Designed for comparativists and interested general readers, Historical Sourcebooks is also a great resource for advanced scholars seeking authoritative commentary on challenging works._. (shrink)

Kant’s Prolegomena is a piece of philosophical advertising: it exists to convince the open-minded “future teacher” of metaphysics that the true critical philosophy — i.e., the Critique — provides the only viable solution to the problem of metaphysics (i.e. its failure to make any genuine progress). To be effective, a piece of advertising needs to know its audience. This chapter argues that Kant takes his reader to have some default sympathies for the common-sense challenge to metaphysics originating from (...) Thomas Reid and his followers; this fact in turn explains his rhetorical strategies in the Prolegomena, particularly regarding the presentation of the problem of metaphysics. The chapter draws attention to the importance of Shaftesbury, who, with a nod to Horace, had argued for the deployment of humour to disarm fraudulent claims to epistemic and moral authority. Kant looks to Horace himself to poke fun at the common-sense challenge to metaphysics, and from there to indicate the general shape of the particular argumentative strategies of the Critique — that project that alone, in his view, can promise some kind of future for metaphysics. (shrink)

he World Wide Web is not just an electronic display of text and information. To navigate the WWW, readers need to make decisions about how to pursue and translate their decisions into physical actions. The Web is an interface. -/- Because the WWW shares common ground with both papertext writing and with software interfaces, theories and research from interface design, human-computer interaction, and cognitive science can be used to improve web page interfaces and make the design and presentation of (...) information more effective and usable for the reader. -/- One important similarity between writing and interface design is that both emphasize the need for a thorough audience analysis to determine the tasks, goals, and needs of the reader or user. Writers can apply their knowledge of techniques used to focus their writing on the needs of the user, such as reader analysis and reader-response criticisms, to the interface of the WWW document. (shrink)

Arendt's concept of common sense has generally been misunderstood. It is almost exclusively interpreted in light of Kant's common sense, either as an espousal of the latter or as a distortion of it. This narrow reading of Arendtian common sense has led to a problem, as her uses of the concept do not always fit its Kantian understanding. This has led to accusing her of being inconsistent, or as holding on to several, incompatible concepts of common (...) sense.This article argues that Arendt has one complex concept of common sense, used more or less consistently throughout her writings. Rather than understanding Arendt's common sense in light of Kant's, as most readers do, I demonstrate its links to Aristotle and to the eighteenth‐century Scottish school of common sense. By doing so I turn attention to a difficulty that has thus far not been adequately treated, namely the fact that Arendt presents two, allegedly contradictory pictures of the relation between common sense on the one hand and science and philosophy on the other: a picture in which science and philosophy depend upon common sense, versus one in which they find themselves in a conflict that eventually leads to the loss or demise of common sense. The last part of the article suggests a way to settle the tension between these two pictures, by understanding the political significance Arendt ascribes to them as two distinct yet complementary ways of approaching the modern phenomenon of totalitarianism. (shrink)

This article seeks to explore the different strategies the Bard uses in order to evoke sympathy in the reader for Macbeth who is so persistent in the path of evil. What strategy does Shakespeare use in order to provoke such a deep emotional response from his readers? By using paradoxes in the play, the Bard creates a world of illusion, fear and wild imagination. The paradoxical world in Macbeth startles us into marvel and fear, challenges our commonly held opinions, (...) and reshapes our thought in the process (Platt 8). As the text involves the reader in the formation of illusion and the simultaneous formation of the means whereby the illusion is punctured, “reading reflects the process by which we gain experience. Once the reader is entangled, his own preconceptions are continually overtaken so that the text becomes his present while his own ideas fade into the past. As soon as it happens, he is open to the immediate experience of the text” (Iser, The Implied Reader 290). Mesmerised by Macbeth’s powerful imagination and poetic language, the reader engages in a dialogical interaction with the play and eventually finds light in the murky world of the text. Regardless of Macbeth’s diabolical world, the reader ventures into it, shares it with him and ultimately wakes up from its dizzying stupor. In reading Macbeth, the reader leaves behind the familiar world of his experience in order to participate in the adventure the text offers him. The edifying effect of the tragedy in the end is the reward the reader reaps after eventually waking up from the nightmarish dream of the text. (shrink)

In this essay, I introduce the reader to some major themes of the metaphysical thought of Juan de Fuica, a Chilean Franciscan Friar, who, in his activities as professor of philosophy, explained and developed, with many traces of originality, the philosophy of John Duns Scotus. In his cursus on metaphysics, Fuica presents the object of metaphysics, that is, the objective concept of the real being in common. Above all, he shows that being can receive a relative essential definition, (...) in which one can find the aspect of “non-repugnance” or “non-contradictoriness”, which is effectively common to the real being and the being of reason. Fuica, thus, makes an original contribution to the understanding of the scope of metaphysics and its connection to mental objects and the human mind broadly speaking. (shrink)

Discussions of the relation between confessionalization and early modern natural philosophy have tended to focus on the influence of certain theological doctrines characteristic of the different Christian denominations on specific analyses of the material world. By contrast, I would like to argue that an obstacle to formulating all-too general confessionalization claims derives from ecumenical uses of early modern natural philosophy that serve to provide rational grounds for commonly acceptable theological views. One such ecumenical approach can be found in the work (...) of Kenelm Digby. I develop such a line of interpretation by comparing Digby’s argumentative strategy with the argumentative strategies of one of his readers, Gottfried Wilhelm Leibniz, who in his early writings developed a sophisticated version of mechanical philosophy. Leibniz refers to Digby’s analysis of the powers of organisms, and, like Digby, he uses the limits of these powers as arguments for the existence of immaterial, and hence immortal human souls. The convergence between Digby and the early Leibniz on this central theological point can be seen as an outcome of the analysis of our common notions concerning the nature of matter and of the analysis of our common notions concerning the mental capacities of humans. (shrink)

At the beginning of the year, the Draft Common Frame of Reference (DCFR) was published. The text is the result of the work of a broad range of private law scholars from the Member States of the European Union, and it presents itself as an ‘academic’ document, committed to the precepts of scholarship rather than politics. Notwithstanding its unwieldy name, the text is nothing less than the draft of the central components of a European Civil Code. The following article (...) aims to inform the reader about this potentially important document and to initiate further academic debate about it. Following an overview of the genesis and content of the DCFR (Part 1), the discussion focuses on whether, and to what extent, it is based upon consistent and convincing core aims and values (Part 2). The article then proceeds to address, more specifically, the significance of private autonomy, and it examines the extent to which the proposed rules satisfy the requirements of legal certainty and legal clarity (Part 3). Thereafter, the DCFR is measured against the criteria of internal consistency and systematic integrity (Part 4). Also (Part 5) the question is asked whether the Draft critically reflects and convincingly integrates the sources on which it is based (that is the Lando Commission's Principles of European Contract Law and the Acquis Principles, as well as the private law traditions of the Member States). Also deserving of attention is the inclusion of more than 120 definitions of central concepts of private law, which are not to be found in this form or level of detail in either the Lando Principles or the national private laws (Part 6). (shrink)

A great challenge of the twenty-first century is the danger of conflict between persons, peoples, and cultures, among and within societies. In _A Common Human Ground_, Claes Ryn explores the nature of this problem and sets forth a theory about what is necessary for peaceful relations to be possible. Many in the Western world trust in “democracy,” “capitalism,” “liberal tolerance,” “scientific progress,” or “general enlightenment” to handle this problem. Although each of these, properly defined, may contribute toward alleviating disputes, (...) Ryn argues that the problem is much more complex and demanding than is usually recognized. He reasons that, most fundamentally, good relations among individuals and nations have moral and cultural preconditions. What can predispose them to mutual respect and peace? One Western philosophical tradition, for which Plato set the pattern, maintains that the only way to genuine unity is for historical diversity to yield to universality. The implication of this view for a multicultural world would be a peace that requires that cultural distinctiveness be effaced as far as possible and replaced with a universal culture. A very different Western philosophical tradition denies the existence of universality altogether. It is represented today by postmodernist multiculturalism—a view that leaves unanswered the question as to how conflict between diverse groups might be averted. Ryn questions both of these traditions, arguing for the potential union of universality and particularity. He contends that the two need not be enemies, but in fact need each other. Cultivating individual and national particularities is potentially compatible with strengthening and enriching our common humanity. This volume embraces the notion of universality, while at the same time historicizing it. Using wide-ranging examples, Ryn presents a firmly sustained and systematic argument centering on this central issue. His approach is interdisciplinary, discussing not only political ideas, but also fiction, drama, and other arts. Scholarly and philosophical, but not specialized, this book will appeal to general readers as well as intellectuals. (shrink)

Our traditional ways of thinking about politics and society are becoming obsolete. We need some new points of reference in order to re-imagine the possible character, growth, and functioning of our private and common life. Such re-imagination would imply doing away with every-man-for-himself individualism as well as consumption-makes-me-happy materialism and the-state-will-take-care-of-it passivity. There is an alternative: Personalism is a forgotten, yet golden perspective on humanity that seeks to describe what a human being is and to then draw the social (...) consequences. Personalism builds upon the thinking of Martin Buber and Emmanuel Levinas, among others, and has been a source of inspiration for Martin Luther King, Desmond Tutu, and other important personalities in recent history. According to personalism, humans are relational and engaged and possess dignity. The person and the relationship amongst persons are the universal point of departure: Human beings have inherent dignity, and good relationships amongst humans are crucial for the good, engaged life and for a good society. Personalism has been greatly neglected in Western political thought. In this book, Jonas Norgaard Mortensen attempts to introduce personalism while simultaneously demonstrating its historical origins, acquainting the reader with its thinkers and those who have practiced it, and showing that personalism has a highly relevant contribution to make in the debate about today's social and political developments. (shrink)

It is argued that George Berkeley’s term ‘common sense’ does not indicate shared conviction, but the shared capacity of reasonable judgement, and is therefore to be classed as a mental ability, not a belief-system. Common sense is to be distinguished from theoretical understanding which, in Berkeley’s view, is frequently corrupted either by learned prejudice, or by language that lacks meaning or camouflages contradiction. It is also to be distinguished from the deliverances of divine revelation, which—however enlightening Berkeley supposed (...) them to be—are not necessarily available to all people. This interpretation of common sense is supported both by attention to Berkeley’s own texts, including his sermons, letters and philosophical writings, and by attention to the views of John Locke and René Descartes, who also understand ‘common sense’ as susceptibility to the ‘natural light’. In addition, this interpretation renders Berkeley’s appeal to common sense in support of his immaterialism a straightforward appeal to the reader’s native reason. No longer, then, are we forced to see Berkeley as improbably maintaining that the denial of matter is really the view of ‘the common people’, but rather that those who have least attachment to theory and doctrine will be best able to grasp the case for immaterialism. (shrink)

Contemporary commentators on the history of ethics have devoted little attention to the ethical theory of Thomas Reid. The main reason for this neglect concerns the perspective from which they are very likely to view his theory. Roughly, this perspective is as follows. Eighteenth century ethics tends to be viewed as consisting mainly in the prolonged dispute concerning the nature of the moral faculty. In identifying Reid’s part in this dispute it should be noted that his Essays on the Active (...) Powers of the Human Mind, his major work on ethics, was published in 1788. It was therefore preceded by the works of such early rational intuitionists as Cudworth, Clarke, Balguy, and Wollaston and by the criticisms directed against them by such defenders of the moral sense position as Shaftesbury, Hutcheson, and Hume. Moreover, it was preceded by the intuitionistic counterattack directed against the latter by Richard Price, a near contemporary of Reid, who has often been described as the greatest of the intuitionists and whose prominence is such that his ethical theory has tended to eclipse that of Reid. The result is that there are in Reid a large number of pages devoted to restatements of an intuitionistic position which a contemporary reader has already encountered in earlier writers and which he is therefore likely to find rather boring. Even those who have maintained correctly that Reid is the founder of the Scottish school of common sense and that his ethical theory is to be seen in the context of his defense of common sense have added little to this perspective, since, generally speaking, they have found no significant differences between his ethical theory as seen in this context and intuitionism. Viewed from this perspective, Reid’s ethics might well be deserving of neglect and of the comment made by Alasdair MacIntyre that “the successors of Hume and Adam Smith in Scottish philosophy have little to say to us. Thomas Reid was a rationalist in the spirit of Price.”. (shrink)

SUMMARYThis essay analyses how Shakespeare's sonnets theorise readerly agency. It begins with a brief analysis of English sonnet culture's development from its Continental roots, showing how English sonnets were initially perceived as documents of socially elite circles. By the 1590s, however, as English sonnets became widely popular, they exhibited a complex tension between elite social status and what many believed to be vulgar, empty popularity. By the time Shakespeare wrote his, much of the initial burst of popularity had waned. Belated (...) as they are, Shakespeare's sonnets comment productively on the importance of popularity and the role of ‘ordinary’ readers in constructing cultural value. Many scholars have argued that an inability to control readership—and keep poetry out of the hands of low-status readers—was a source of anxiety to writers in this period. However, this essay claims that Shakespeare's sonnets regularly suggest that the very lack of control over readership is what gives sonnets their cultural value. Although sonnets may have originated in socially elite spaces, Shakespeare suggests that their cultural power comes not from those elite communities, but from widespread circulation to common readers, whose varied readings shape the poems and their afterlives. Shakespeare's sonnets thus claim a cultural status for common readers that can be distinguished from the social status of elite communities in which sonnets were often understood to circulate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Common Good and the Global Emergency: God and the Built Environment by T. J. GorringeLibby GibsonThe Common Good and the Global Emergency: God and the Built Environment T. J. Gorringe New York: Cambridge University Press, 2011. 309 pp. $90.00Building on arguments set forth in A Theology of the Built Environment: Justice, Empowerment, and Redemption (2002), theologian Timothy Gorringe begins The Common Good and the (...) Global Emergency by exploring whether an idea of the common good is relevant in a multicultural society and, if so, how an account of the common good can give rise to an alternative economic paradigm grounded in grace. While respect for cultural differences and the rise of individualism may argue against a robust understanding of the common good, Gorringe looks to the concept of oikonomia, or household management, to express the concept of managing “our affairs in such a way as to further what we perceive to be good ends” (35). Since our understanding of the economy shapes every aspect of the built environment, Gorringe traces local, regional, and national economies to what Wendell Berry calls “the great economy” or God’s creation, redemption, and sustenance of all things.Gorringe grounds his arguments about the common good in his Trinitarian theology of the built environment, expressed as God the Creator, God the Reconciler, and God the Redeemer. The triune perichoretic nature of God is inherently relational; therefore, as humans made in God’s image, we cannot ignore our interdependence. While God the Creator offers a sense of the common good springs from creation, God the Reconciler gives Gorringe traction to discuss the many barriers—race, gender, class, and space—that divide human beings and how our built environments structure these separations. God the Redeemer is concerned with empowering human beings to challenge all things that destroy life; thus Gorringe sees his project as contributing a theology of liberation committed to justice and fullness of life for all humans.Gorringe argues that our best chance to identify a common good rests on constructively addressing the common bad that he calls the global emergency. This emergency can be seen in the doubling of the world’s population in the past forty years, the problem of climate change, and global resource depletion. Seeing climate change and food, water, and energy issues as among the most pressing ethical issues of the coming decades, Gorringe challenges the reader to examine how our current common values have degraded the environment [End Page 202] and the lives of people worldwide. Since he specifically addresses the built environment, Gorringe’s purview is necessarily anthropocentric and justified by the doctrine of incarnation. Yet the Creator God expresses great wisdom in the laws of nature, and much could be learned from the “built” environments in the animal kingdom. While this line of thought would clearly depart from the rigorous academic method of Gorringe’s analysis, the book arose from a feeling that the Lord instructed him to continue working in this area, and attending to other nonrational sources of wisdom could greatly enhance our understanding of God’s grace in all the world.Gorringe acknowledges that the chapters do not unfold linearly, and that he seeks to point out points of confluence. The fluidity with which he addresses theological, political, economic, architectural, sociological, and ethical issues leads the reader to an overall picture of the common good and its powers to liberate us from injustice while an exact map of this process may be difficult to draw. Gorringe clearly and directly addresses both critics and supporters of his previous work on the built environment and solidifies his case for attending to the ways that our built environments could express a common good, grounded in grace, that allows for the fullness of life for all beings.Libby GibsonVirginia Theological SeminaryCopyright © 2013 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 480-484 [Access article in PDF] The Raymond Tallis Reader, edited by Michael Grant; xxx & 382 pp. Houndmills: Palgrave Macmillan, 2000, $79.95. For some people, the name Raymond Tallis evokes theoretical controversy, oversimplified arguments, biting rhetoric, and bruised egos. For others, like the editor of The Raymond Tallis Reader, Michael Grant, he is a twenty-first-century man of Enlightenment who has the vision (...) and the courage to reveal the foibles of poststructuralist literary and cultural theory. It should come as no surprise that an overview of his work so far shows that both of these views are justified, though incomplete.This selection of Tallis's writings draws on most of his published works, aside from his clinical writings. Texts range from philosophical investigations into the nature of consciousness to close methodological critiques of poststructuralist (or what Tallis also calls post-Saussurean) theory. He has consistently argued that that such theories are fundamentally flawed by relativism, obscurantism [End Page 480] and anti-humanist concepts (such as the language-bound subject), and many of his views are shared by scholars such as Wendell V. Harris (Beyond Poststructuralism and Literary Meaning) and Paisley Livingston (Literary Knowledge). "It is poststructuralism," Tallis writes, "that has brought to a climax the anti-rationalist, anti-individualist and, indeed, anti-humanist strains of the Counter-Enlightenment thought" (p. 152). Tallis has done a valuable service in expressing the most common objections to such theorizing with clarity and vigor, and The Raymond Tallis Reader is useful in collecting his arguments in a single volume, with Grant's prefaces to each reading providing a clear view of the main points. The collection does, however, also bring into focus some of the problems involved in Tallis's critiques. He is an admirable synthesizer of thought, but does occasionally fall into the trap of unsupported generalizations he spends so much effort in trying to eradicate in the writings of others.The first of section of the book focuses on Tallis's conception of "the explicit animal," on rescuing the idea of consciousness and rational will from scientistic neurological theories. Such views may come as a surprise to those readers who have come to know Tallis as the champion of Enlightenment thinking. He argues, however, that even though neurology has been in many ways invaluable, it has not been able to explain the synchronic and diachronic unity of the self, which collects the various impulses experienced by a human being and which preserves a connection between them over time.The second section brings together writings concerning the nature of language. Again, the central concept is explicitness: Tallis emphasizes the way human language differs from animal signaling systems or natural signs by virtue of being composed of explicit signs—signs in the Saussurean sense of combining a signifier with a signified in an arbitrary fashion. What he absolutely denies, however, is that such a system of signs would be completely cut off from reality: "Because words do not mirror the world, it does not follow that discourse is cut off from the world" (p. 134). Those theorists who have taken the step from defining the relationship between the signifier and the signified as arbitrary to declaring the relationship between reality and the sign as a whole to be equally arbitrary, have moved from Saussurean theories to what Tallis calls post-Saussurean thinking. His main objection lies in the way such theories deny the existence and efficacy of individual, explicit and conscious human selves: "Our contemporary anti-Enlightenment figures see society, or one of its proxies such as history, socially mediated instincts or language, as being anterior to, and transcending, the individuals that make it up.... The post-Saussureans... saw selves vanish completely into nodes in sign systems or soluble fish in a boundless sea of discourse" (pp. 148-49). Tallis particularly opposes the Lacanian view of the language-bound psyche. When discussing Lacan's mirror stage he attacks not only Lacan's obscurantist style and undefined terminology, but also the self-contradictory and empirically unsupported theory of the child's entry into the Symbolic... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.4 (2001) 317-322 [Access article in PDF] On Wolfgang Blankenburg, Common Sense, and Schizophrenia Aaron L. Mishara Introduction In its increasing openness to neuroscience (Cowan, Harter, and Kandel 2000) and other of its neighboring disciplines, mainstream biological psychiatry has allowed psychopathology, philosophy, and philosophical approaches to psychopathology to play an increased role in current research interests. Given this new openness, and the acknowledgment of (...) the severity of one of psychiatry's most debilitating, costly, and intractable disorders, 1 the translation of W. Blankenburg's 1969 article concerning the psychopathology of common sense does not merely serve historical interest. It is an exceptional example of a not well-known trend in German- and French-speaking psychiatry to apply philosophical phenomenology and existentialism to psychopathological research. This trend, which reached a peak in the late 1950s and was strong well into the 1970s, has dwindling, but nevertheless, current representatives in Heidelberg and Zurich and is scattered in a few other places in Europe, Japan, the United States, and South America. The view of the Zeitgeist—which may sound astonishing, even antiquated to contemporary readers—was highly ambitious: Conceptual approaches, such as philosophical ("transcendental") phenomenology, were expected to supply knowledge about the structure of consciousness and its disturbance in various mental disorders.Following the lead of Binswanger and Szilasi, who viewed schizophrenia as an "experiment of nature" that enables us to view underlying processes otherwise hidden to "natural, everyday consciousness," Blankenburg believed that it may be possible to map the formal properties of the psychopathology of schizophrenia—precisely in the loss of common sense—as a disturbance to the basic organization of conscious experience. Any attempt to summarize this rather abstract and complex approach in a brief commentary would be ill advised. In passing, rather, I will remark that such efforts could have profound relevance to the current research of schizophrenia and its underlying neurobiology. This research has gradually acknowledged the importance of taking the patient's subjective experience of the disorder into account (Mishara, Parnas, and Naudin 1998). In this commentary, I will first give an account of the biographical and clinical reasons that led Blankenburg to turn to the problem of common sense and its relevance for schizophrenia. I will then explore what implications [End Page 317] his work may have for more recent findings concerning schizophrenia. Blankenburg's Intellectual Development Born in 1928, W. Blankenburg, the son of a Lufthansa pilot who pioneered transatlantic commercial flights, began his studies in Freiburg im Breisgau in 1947. While at Freiburg, Blankenburg heard lectures in philosophy given by E. Fink (the former assistant to Husserl) and Max Mueller, and in psychology, by R. Heiss and others. After three years, Blankenburg turned to the study of medicine, producing a dissertation in 1956 on an application of Daseinsanalysis (Heidegger and Binswanger) to a case of paranoid schizophrenia. Binswanger wrote the forward to the publication. Between 1956 and 1958, Blankenburg studied internal medicine in Heidelberg with the accomplished phenomenologist of bodily experience (Leibphaenomenologer) and student of V. von Weizsaecker Herbert Pluegge. He spent one semester in Goettingen where he attended lectures by the ontological philosopher Nicolai Hartmann, who provided for Blankenburg a more useful approach to the problem of nature and natural science than Heidegger's primary emphasis on the question of Being. During his Freiburg years, Blankenburg attended small seminars led by Heidegger in the Schwarzwald forest. (Heidegger had been forbidden to teach after the end of World War II.) Blankenburg recalls that the participants would sit on logs in an open field as if to invoke Heidegger's concept of the clearing (Lichtung) of Being. While not entirely sympathetic with Heidegger's philosophy, Blankenburg learned to carefully "listen"—as Heidegger would repeatedly emphasize—to language, not merely poetic or philosophical language, but the language of the patients he would meet in clinical practice.During this time, Blankenburg heard lectures by W. Szilasi, the philosopher-scientist who held Husserl's and Heidegger's chair in the department of philosophy. Szilasi collaborated with the phenomenological psychiatrist, L. Binswanger. Their effort to apply concepts from Husserl's... (shrink)

Looking up something online is one of the most common applications of the web. Whether with a laptop or smartphone, we search the web from wherever we are, at any given moment. 'Googling' has become so entwined in our daily routines that we rarely question it. However, search engines such as Google or Bing determine what part of the web we get to see, shaping our knowledge and perceptions of the world. But there is a world beyond Google - (...) geographically, culturally, and technologically. The Society of the Query network was founded in 2009 to delve into the larger societal and cultural consequences that are triggered by search technology. In this Reader, which is published after two conferences held in Amsterdam in 2009 and 2013, twenty authors - new media scholars, historians, computer scientists, and artists - try to answer a number of pressing questions about online search. (shrink)

This qualitative study was positioned within an emerging scientific field concerned with the interaction between biblical text and the psychological profile of the preacher. The theoretical framework was provided by the sensing, intuition, feeling and thinking approach to biblical hermeneutics, an approach rooted in reader-perspective hermeneutical theory and in Jungian psychological type theory that explores the distinctive readings of sensing perception and intuitive perception, and the distinctive readings of thinking evaluation and feeling evaluation. The empirical methodology was provided by (...) developing a research tradition concerned with applying the SIFT approach to biblical text. In the present study, a group of 17 Anglican clergy were invited to work in psychological type-alike groups to explore two of the biblical passages identified by Year B of the Revised Common Lectionary for the Feast of Christ the King. Dividing into three workshops, according to their preferences for sensing and intuition, the clergy explored Psalm 93. Dividing into three workshops, according to their preferences for thinking and feeling, the clergy explored John 18:33–37. The rich data gathered from these workshops supported the hypothesis that biblical interpretation and preaching may be shaped by the reader’s psychological type preference and suggested that the passages of scripture proposed for the Feast of Christ the King may be a joy for intuitive thinking types, but a nightmare for sensing feeling types.Contribution: Situated within the reader perspective approach to biblical hermeneutics, the SIFT method is concerned with identifying the influence of the psychological type of the reader in shaping the interpretation of text. Employing this method, the present study contributes to the fields of homiletics and hermeneutics by demonstrating how some readers may struggle more than others to interpret the scripture readings proposed by the lectionary for the Feast of Christ the King. (shrink)

In every chapter of this dissertation---chapters which consider work by John Locke, Lord Shaftesbury, David Hume, Adam Smith, Samuel Richardson, Jane Austen and Sir Joshua Reynolds---I show that the appeal each of these authors makes to the "common sense" of the reader mounts a deeply persuasive appeal to a collective vision of how things ought to be. Within empiricist epistemology, moral philosophy, fiction, and the discourse of art and aesthetics, I find that by assuming a moral consensus that (...) unites that community of readers he or she addresses, each of these writers initiates the reader into such a consensus. A double moment underlies the ideal and description of a common sense: what enables the claim that one's judgment is commonsensical is the assumption that such a judgment would find general assent, general agreement. At the same time, judgments that make these claims model for the community the kind of judgments that ought to find agreement. The idea of community rests on the possibility that each and every agent is capable of an objective assent to its terms and conditions, and that, given this ability, each would arrive at the consensus which supports the community. ;One of the paradoxes of eighteenth-century British empiricist epistemology is that it suggests the clearest views are those offered through the arts. That is, the frame provided by the arts creates a space which abstracts from a common-sense view of things to things "as they really are"---which is, really, as they ought to be. I explain the much noted intensity of the interest in developing a discourse of the aesthetic in the eighteenth century, or the emphasis placed on the idea of a single "standard of taste," as a consequence of the impasse in Locke's empiricist epistemology on the matter of objective judgments. The ability of perceivers to share a clear view of facts and objects, the view of reason and common sense, predicates Locke's project, yet the very possibility of such a view becomes more and more remote as his Essay proceeds. The model of aesthetic judgment which developed in the wake of Locke's Essay prioritized detachment and disinterest, and therefore offered the possibility of a distanced, and therefore objective, point of view, the point of view invoked in the appeal to common sense. (shrink)

The text fragments that make up Blaise Pascal's “Penséesˮ are traditionally published in different sequences, according to the difference in the conceptual positions of the editors. So, the problem of correlating different editions is very difficult. Translations of “Penséesˮ reflecting several numbering systems are currently available to Ukrainian readers. The author offers two comparative tables for these numberings. In Table 1, the numberings of Louis Lafuma, Jacques Chevalier and Michel Le Guerne are expressed through the numbering of Leon Brunschvicg, which (...) is currently the most common in Ukraine. In Table 2, Brunschvicg's numbering is correlated with the First Copy of the manuscript, the Port-Royal edition of 1670, as well as editions by Bossuet, Lafuma, Chevalier, Le Guerne, Tournier-Anzieu, and Dolgov. (shrink)

An introductory chapter on abortion that (1) reviews some common DEFINITIONS of abortion and argues that one definition is better than the others, (2) reviews and critiques some common QUESTION-BEGGING ARGUMENTS, on both sides of the issue, that have premises that merely assume the conclusion they are intended to support and (3) reviews and critiques many "EVERYDAY ARGUMENTS" on abortion, that is arguments that people without strong philosophical backgrounds give every day on the issues yet are poor good (...) arguments. This introductory chapter positions readers to better engage philosophical readings and arguments on the issues since it covers many background issues and concerns that are often not addressed in those readings. (shrink)

This book explores the relationship between schizophrenia and common sense. It approaches this theme from a multidisciplinary perspective. Coverage features contributions from phenomenology, cognitive neuroscience, philosophy of mind, psychology, and social cognition. -/- The contributors address the following questions: How relevant is the loss of common sense in schizophrenia? How can the study of schizophrenia contribute to the study of common sense? How to understand and explain this loss of common sense? -/- They also consider: What (...) is the relationship of practical reasoning and logical formal reasoning with schizophrenia? What is the relationship between the person with a diagnosis of schizophrenia and social values? -/- Chapters examine such issues as rationality, emotions, self, and delusion. In addition, one looks at brain structure and neurotransmission. Others explore phenomenological and Wittgensteinian theories. The book features papers from the Schizophrenia and Common Sense International Workshop, held at New University of Lisbon, November 2015. It offers new insights into this topic and will appeal to researchers, students, as well as interested general readers. (shrink)

This volume in the Clarendon Edition of the Works of Thomas Hobbes contains A dialogue between a philosopher and a student, of the common laws of England, edited by Alan Cromartie, supplemented by the important fragment "Questions relative to Hereditary Right," discovered and edited by Quentin Skinner. As a critique of common law by a great philosopher, the Dialogue should be essential reading for anybody interested in English political thought or legal theory. Cromartie has established when and why (...) the work was written and has supplied extensive annotation (along with a substantial introduction) to make the work accessible to the non-specialist reader. The additional piece sees Hobbes mounting a robust defense of hereditary right, in the course of which he also makes some important general observations about the concept of a right. It is also of special interest as it constitutes Hobbes's last word on politics. (shrink)

The world is becoming deeply interconnected, whereby actions in one part of the world can have profound repercussions elsewhere. In a world of overlapping communities of fate, there has been a renewed enthusiasm for thinking about what it is that human beings have in common, and to explore the ethical basis of this. This has led to a renewed interest in examining the normative principles that might underpin efforts to resolve global collective action problems and to ameliorate serious global (...) risks. This project can be referred to as the project of cosmopolitanism. In response to this renewed cosmopolitan enthusiasm, this volume has brought together 25 seminal essays in the development of cosmopolitan thought by some of the world's most distinguished cosmopolitan thinkers and critics. It is divided into six sections: classical cosmopolitanism, global justice, culture and cosmopolitanism, political cosmopolitanism, cosmopolitan global governance and critical examinations. This volume thus provides a thorough and extensive introduction to contemporary cosmopolitan thought and acts as a definitive source for those interested in cosmopolitan thinking and its critics. See also David Held's _Cosmopolitanism: Ideals and Realities_. (shrink)