An examination of the contemporary Italian movement associated with M. P. Sciacca, and the serious application of dialectical and phenomenological methods to unveil the structure of "intentionality" or "spirit." An appraisal of Sciacca together with a sample critique of Dante follows a competent summary of the prevailing positions.--D. B. B.
Contrary to the English title's suggestion, Pieper does not distinguish belief from faith, but rather develops the interpersonal character of an assent to what another says. Philosophically and sensitively, Pieper delineates the facets of an act certain yet never secure, leaping beyond knowledge yet actively presupposing it. The act is completely free because directed more to the person than to what he says, and hence perfectly warranted only if God himself has spoken.--D. B. B.
Part of a series designed to present theology to college students in a relevant and incisive fashion, this particular monograph fails to come to grips with the crucial issues of soteriology raised by a philosophic study of man, and contents itself with a rehearsal of scriptural and doctrinal data. When theological reasoning occurs--as in the final chapter--it is seriously marred by its failure to deal with counterpositions.--D. B. B.
A set of essays in which reason, moral fanaticism, conscience, duty, free responsibility and silent virtue are all shown to be insufficient to counteract the spiritual collapse of modern Europe. Only a concrete ethics based on and in the Christ will succeed where abstract principles or emancipated reason have failed. Some confusion arises concerning the notions of a "real" man, and of "nature" or "natural rights," but matters of definition or "analysis" are perhaps rightly subordinated to the "living truth" with (...) which this work is concerned.--D. B. (shrink)
The author examines literary sources, takes poets as subjects, and allows their philosophical implications to emerge. Man is thought, but thought is figuring. Hence man is the figure who figures. And good figuring works. Sewell selects six modern figures for man: temple, labyrinth, gambler, laboratory, language, machine, showing the partiality of each, only to lead into a detailed examination of the cosmic figures: the universe itself, as pole of the I; suffering and effort, as capabilities of the I; love and (...) death, as man's absolute reach. Though the book as a whole may not work, its somewhat ragged character may well display the true state of our philosophical methods for coming to grips with man.—D. B. B. (shrink)
As a survey of positions on theological language, notably those of Aquinas, Barth and Tillich, this monograph is weighted toward Aquinas, but is generally adequate and up-to-date. Comparative it is: Aquinas wins-"the distinction between modus significandi and res significata is more satisfactory than Barth's... between form and content or Tillich's between literal and symbolic meaning". But critical it is not. The author does not question the modus/res distinction, though Aquinas himself did. Epistemological questions are blanketed by "vague intuition"; semantic and (...) logical issues are avoided.—D. B. B. (shrink)
A brief history of philosophy in western civilization, written primarily for the undergraduate. Not as systematic or as well-documented as Windelband's history, nor as polemic as Russell's, this work is explicitly designed to make philosophical ideas and traditions come alive for the student. Short and somewhat facile chapters on positivism and existentialism bring the volume up to date, but its chief merit lies in its easy digestibility.--D. B.
Intended as a college text, this presentation of Aquinas' teaching on God achieves an admirable clarity of exposition although it dismisses initial epistemological misgivings and contents itself with a systematic gloss of the questions Aquinas asked in the order he raised them. Documentation is ample and a bibliography of Thomistic works on God is appended. --D. B. B.
In these lectures, given at Göttingen in 1904-1910, Husserl describes the phenomenological content of lived experiences of time, Zeiterlebnisse, and defines the differences between acts of consciousness. He carefully shows how inner time is constituted as a continuum through the retentional modifications of consciousness. Consciousness is not merely temporal; it is temporality and the basis for the constitution of objective time. The translation is crystal-clear, though this makes the doctrine no less difficult. This early work shows that Husserl practiced phenomenology (...) before he formulated its methodological principles in the Ideen.—A. B. D. (shrink)
A scholarly, clearly written interpretation of the Oresteia, interweaving the aesthetic, moral, political and cosmic elements in the drama. The author gives a valuable assessment of Aeschylus' reaction to the then current ideas of Plato and Aristotle. In an excellent chapter on the meanings of catharsis, he shows how Aeschylus interpreted Aristotle's theory of tragedy.--A. B. D.
A reprint of the book published in 1942, with the addition of an appendix and a new preface. Beginning with the concrete and conceptual aspects of the person and showing how the principles of logic are embodied in human experience, the author describes the ontological and logical connections between the world, man and God.--A. B. D.
Theories of immanence and botanical analogy dominated the work of the eighteenth-century naturalists. They believed, with little factual support, that electricity was the immanent principle of the universe and that plants and animals had truly analogical functions. When a science of biology finally came into being in the nineteenth century, the romantic poets decried the positivistic approach to nature; but it was often overlooked that their poetry voiced anew the concepts of the eighteenth-century speculation. The super-abundance of quotations makes for (...) laborious reading, although the author deftly threads his narrative through them.—A. B. D. (shrink)
The physical origin of inertial forces is shown to be a consequence of the local interaction of Dirac's real covariant ether model(1) with accelerated microobjects, considered as real extended particlelike solitons, piloted by surrounding subluminal real wave fields packets.(2) Their explicit form results from the application of local inertial Lorentz transformations to the particles submitted to noninertial velocitydependent accelerations, i.e., constitute a natural extension of Lorentz's interpretation of restricted relativity.(3) Indeed Dirac's real physical covariant ether model implies inertial forces if (...) one considers the real accelerated noninertial motions of general relativity, defined within the absolute local inertial frames associated with the observed local isotropy of the 2.7° K background microwave radiation.(4) Inertia thus appears as a necessary consequence of the real particle motions described by the E.d.B.B. formalism of quantum mechanics. (shrink)
H. B. D. Kettlewell's field experiments on industrial melanism in the peppered moth, Biston betularia, have become the best known demonstration of natural selection in action. I argue that textbook accounts routinely portray this research as an example of controlled experimentation, even though this is historically misleading. I examine how idealized accounts of Kettlewell's research have been used by professional biologists and biology teachers. I also respond to some criticisms of David Rudge to my earlier discussions of this case study, (...) and I question Rudge's claims about the importance of purely observational studies for the eventual acceptance and popularization of Kettlewell's explanation for the evolution of industrial melanism. (shrink)
H.B.D. Kettlewell is best known for his pioneering work on the phenomenon of industrial melanism, which began shortly after his appointment in 1951 as a Nuffield Foundation research worker in E.B. Ford's newly formed sub-department of genetics at the University of Oxford. In the years since, a legend has formed around these investigations, one that portrays them as a success story of the 'Oxford School of Ecological Genetics', emphasizes Ford's intellectual contribution, and minimizes reference to assistance provided by others. The (...) following essay reviews the important influence Ford, E.A. Cockayne, and P.M. Sheppard played in Kettlewell's research, leading up to his most famous experiments in 1953. It documents several reasons for doubting that Ford was as intellectually involved in the design of these investigations as he has previously been portrayed. It clarifies Kettlewell's intellectual contribution to the investigations for which he is famous, as well as the pivotal roles Cockayne and Sheppard played in the design, execution and interpretation of these investigations. (shrink)
A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only (...) by a few tiny spotlights. (shrink)
We are grateful for Roy T. Cook's attention to our work in his recent review of our book If A, Then B: How the World Discovered Logic. But Professor Cook leaves two misimpressions that we should like to correct. First, we have never maintained (as he phrases it) that "one's premises must be more certain than the conclusions that follow from them, ignoring the obvious logical fact that, if B logically follows from A, then B is provably at (...) least as probable as A." Instead, we assert that one must be *initially* more certain of one's premises than the conclusions that follow from them; otherwise, we contend, no argument that relies on those premises to prove such a conclusion can be rationally persuasive. On this view, one might still be equally certain of both the premises and the conclusion after being persuaded by the argument, especially in cases where the premises entail the conclusion. By analogy, Aristotle asserts in the Posterior Analytics that the premises of demonstration must be "better known" than the conclusion—meaning, in part, that the premises must be initially more convincing. But this hardly shows that Aristotle thinks that, if A is invoked to demonstrate B, then A and B can never be regarded as equally probable…. (shrink)
There are calls to expand the schema “ S knows that p ” to accommodate ways of knowing that are socially important but neglected in recent epistemology. A wider, more adequate conception of human knowing is needed that will include interested or motivated inquirers as “S,” and personal traits of persons as “ p .” Historically important treatments of knowing that accommodate these features deserve examination as part of the effort to create a broader epistemology. We find such a treatment (...) of knowing in Plato's Apology , 20 d-24 b, in which Socrates claims a bit of wisdom. We attend more carefully than others have to the concrete aspects of Socrates' encounters with interlocutors. (shrink)
This article analyzes recent cases of company-sponsored online experiments with unsuspecting users and discusses the ethical aspects of such experimentation. These cases illustrate a new type of online research where companies modify their algorithms to intentionally misinform or mislead users. Unlike typical forms of A/B testing, where two versions of the same website are presented to different users to evaluate interface changes, algorithm modification is a deeper form of testing where changes in program code induce user deception. Thus, we propose (...) to call this new approach C/D experimentation to distinguish it from the surface-level website evaluation associated with A/B testing. Three aspects raise ethical concerns regarding C/D experimentation: the absence of user consent to participate in research, the presence of intentional deception, and the complete lack of protection for human subjects who partake in privately funded behavioral research. Three recommendations are proposed to address these issue... (shrink)
Il s’agit d’approfondir la comparaison de l’ « activité d’immobilité » [Χν≅ργεια 3κινησBας] au repos en Éthique àNic. VII 15, 1154 b 21-31, et en cela de montrer en quoi ils sont identiques et en quoi ils sont différents. Le point de départ est que Aristote vise avant tout l’activité du premier moteur et qu’il a conçu tout d’abord l’ « activité d’immobilité » pour expliquer la continuité éternelle du mouvement du ciel. Cela conduit naturellement à la Physique où le (...) premier moteur et le repos sont définis. Le passage le plus important est certainement VI 8, 239 a 23 - b 4 où les deux sont également traités. Mais c’est aussi un des passages les plus litigieux, car la lecture proposée dans cet article n’est pas celle qui est proposée généralement par les traducteurs et commentateurs qui ne rattachent pas ce passage à ce qui précède, mais le considère comme une préfiguration du chapitre 9 où se trouvent exposés les problèmes de Zénon. Une grande part de l’article est consacrée à l’analyse de leur lecture, afin de redonner à ce passage la position clé qu’il mérite comme un jalon sur le chemin qui conduit à poser l’éternelle immobilité du premier moteur à la fin de la Physique. Ce passage est crucial, car Aristote y distingue l’activité du premier moteur immobile du repos en l’affirmant « dans l’instant » comme il l’avait fait d’ailleurs en Éthique à Nic. X 3, 1174 b 9 en distinguant l’ « activité d’immobilité » du mouvement. L’une des thèses avancées dans cet article est que seule l’instantanéité permet à cette activité d’être principe d’éternité.The matter is to deepen the comparison of « activity of immobility » [Χν≅ργεια 3κινησBας] with rest in the Nicomachean Ethics VII 15, 1154 b 21-31, and so to show in which aspect they are identical and in which aspect they are different. The starting point is that Aristotle is concerned first of all with the activity of the prime mover and that he has conceived the « activity of immobility » to explain the eternal continuity of celestial movement. This leads naturally to the Physics where the prime mover and rest are defined. The most important passage is certainly VI 8, 239 a 23 - b 4, where both are treated. But this is also one of the most contentious, because the interpretation proposed in this article is not the one proposed by translators and commentators, who do not link the passage to the rest of chapter 8 and consider it as a prefiguration of chapter 9 where Zeno’s paradoxes are exposed. A big part of the article is given over to the analysis of this interpretation, in order to give back to this passage the key position it deserves, like a milestone on the road leading to set down the immobility of the prime mover at the end of the Physics. This passage is crucial, because Aristotle distinguishes here the activity of the unmoved prime mover from rest saying this activity is « in the instant » as he did also in the Nicomachean Ethics X 3, 1174 b 9 distinguishing « activity of immobility » from movement. One of the thesis advanced in this article is that only instantaneity allows this activity to be principle of eternity. (shrink)
The main thrust of my argument was that ad hoc su gge s ti ons of ch a ri ty cannot replace a systematic and theoreti c a lly inform ed approach to poverty rel i ef . Ch a ri t a ble don a ti on som eti m e s h elps—and som etimes harm s — but is no general solution to global poverty, and can be po s i tively dangerous wh en pre s en (...) ted as such. We need to consider, and often choose, other routes to helping the poor—including ethical to u rism and fair trade in lu x u ry goods. We will not be able to invest in such feasible routes if we give away all our extra income, as Singer recommends. Sticking to donation above all, when a combination of other strategies is necessary, is highly likely to harm the poor. Si n ger doe s n’t re a lly en ga ge my argumen t . In s te ad , he cari c a tu res our “f u n d a m ental disa greem en t” :a pp a ren t ly, Si n ger rej ects va ri o u s policies because he takes into account the “f act s” ; wh ereas Ku per is the one seeking a “f a i t h ,” a “po l i tical ph i l o s ophy. . . i m mune to ref ut a ti on on the basis of evi den ce .” Anyon e who has re ad my arti cle (pp. 1 07 - 2 0) must ﬁn d this puzzling. The arti cle explains at len g t h wh i ch kinds of b ack ground theories help us to d i s cern and re s pon s i bly con s i der the rel eva n t f act s . I show that Si n ger sel ects and uses fact s u n c ri ti c a lly prec i s ely because he has no po l i tical econ omy, no po l i tical soc i o l ogy, and no t h eory of ju s ti ce . We are seri o u s ly misled if we do not draw adequ a tely on the wi s dom and.. (shrink)
Il s¿agit de poursuivre le travail de relecture du Kiláó al-Buhalá' consmencé dans larticle paru dans le Bulleíin dÉludes Orientales de Damas (LI 1999:"Avarice ou sophistique? Une lecture du Livre des ovares d'al-Gdisig"), travail qui pose que le propos du célébre polygraphe nesí pas tant la critique de lavarice, nu de la gueuserie (lmdya) dans le cas de Halib b. Yazid, que celle du détnumement des discours de leura fnnctions supposées nobles. Dans le récit "autobiographique" el le testament spirituel de (...) Ijálawayh al~MukaddI, ce qui se trouve mimé, parodié pnur étre dénigré, cesí, semble-t-il, la pratique des sermonnaires populaire> (Qu~sás), el, plus généralemení, celle des 'ulamá' qui prétendent éduquer les fonles. Larticle s'attache á analyser les procédés stylistiques et rhétoriques utilisés par al-Óálii~ pour vilipender ces usages dévoyés du discours. (shrink)