Moreau sketches here with enthusiasm the large features of Aquinas’s epistemology. He is not, as he makes clear, a Thomist either by training or by avowal. The book is not, then, a specialist’s monograph or dogmatic treatise. It is Moreau’s attempt to hear what Aquinas will say to the great questions. The attempt is largely successful in attending to Aquinas’s remarks, though it does not catch their ambiguities.
This monograph presents itself as an account of the various roles played by notions of participation in Aquinas’s Summa contra Gentiles. Lazzaro intends that the study be one of a series which will track these notions through the whole of the Thomist corpus. To judge by his repeated references, Lazzaro seems also to conceive this project as a confirmation and amplification of the accounts already given by Cornelio Fabro. It is not entirely clear what Lazzaro intends to add to Fabro—perhaps (...) further "documentation," perhaps a few nuances of interpretation. (shrink)
The article responds to the objections M.D. Ashfield has raised to my recent attempt at saving epistemic contextualism from the knowability problem. First, it shows that Ashfield’s criticisms of my minimal conception of epistemic contextualism, even if correct, cannot reinstate the knowability problem. Second, it argues that these criticisms are based on a misunderstanding of the commitments of my minimal conception. I conclude that there is still no reason to maintain that epistemic contextualism has the knowability problem.
So much of Africana philosophical research and scholarship has focused on personal, anecdotal experiences to tell/disclose larger intellectual narratives of race, nation, history, time, and space.1 Yet the personal nature in which Africana philosophy articulates itself has often been seen as particular and not yet universal—in other words, not rightly or properly “philosophical.” But understood methodologically, the sort of introspection inherent in Africana philosophy becomes not only one way of “doing” philosophy but the grounding for philosophical insight.2 Kendrick Lamar’s album (...) good kid, m.A.A.d. city provides for us an example of such methodological insight, proper for “doing” philosophy.3In characterizing... (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)
Hans-Georg GADAMER, Hermeneutische Entwürfe. Vorträge und Aufsätze ; Pascal MICHON, Poétique d’une anti-anthropologie: l’herméneutique deGadamer ; Robert J. DOSTAL, The Cambridge Companion to Gadamer ; Denis SERON, Le problème de la métaphysique. Recherches sur l’interprétation heideggerienne de Platon et d’Aristote ; Henry MALDINEY, Ouvrir le rien. L’art nu ; Dominique JANICAUD, Heidegger en France, I. Récit; II. Entretiens ; Maurice MERLEAU-PONTY, Fenomenologia percepţiei ; Trish GLAZEBROOK, Heidegger’s Philosophy of Science ; Richard WOLIN, Heidegger’s Children. Hannah Arendt, Karl Löwith, Hans Jonas (...) and Herbert Marcuse ; Ivo DEGENNARO, Logos – Heidegger liest Heraklit ; O. K. WIEGAND, R. J. DOSTAL, L. EMBREE, J. KOCKELMANS and J. N. MOHANTY, Phenomenology on Kant, German Idealism, Hermeneutics and Logic ; James FAULCONER and Mark WRATHALL, Appropriating Heidegger. (shrink)
It was in 1792 that Kant published the first Book of his most important single work on the philosophy of religion— Religion within the Limits of Reason Alone. But it was his very interesting treatment of the biblical material in the second Book that involved the philosopher in his one serious conflict with official authority. Greene and Hudson give a good account of this conflict and its effect on the work as a whole in the introduction to their translation of (...) Religion in the Harper Torchbook Series. (shrink)
In an article contributed to Mind in 1934, the young A. J. Ayer declared war on metaphysics, claiming that his destruction of the metaphysicians' arguments rested on the establishment of the sheerly non-sensical character of their statements. Their errors were syntactical; the combination of symbols in the sentences with which they expressed their propositions violated fundamental principles of significance.
The papers collected in this volume are the proceedings of the 1999 Royal Institute of Philosophy conference: the theme of the conference, the same as the title of this collection, Naturalism, Evolution and Mind. The essays collected here cover a wide array of disparate themes in philosophy, psychology, evolutionary biology and the philosophy of science. They range in subject matter from the mind/body problem and the nature of philosophical naturalism, to the naturalization of psychological norms to the naturalization of phenomenal (...) and intentional content, from the methodology cognitive ethology to issues in evolutionary psychology. They are united by the simple thought that the great promise of current naturalism in philosophy of mind resides in its potential to reveal mental phenomena as continuous with other phenomena of the natural world, particularly with other biological phenomena. (shrink)
This is a book for reflective laypersons and health professionals who wish to better understand what the problem of healthcare rationing is all about. Ubel says clearly in the Introduction that it is unlikely that professional economists or philosophers are going to be very satisfied with this effort. For him it is more important (p. xix). This is a reasonable aim made achievable by Ubel's clear and engaging writing style. Probably the people who most need to be drawn into these (...) debates are physicians and medical students, this because one of Ubel's central claims is that the need for is both inescapable and sometimes morally permissible. What he wants to reject is the view of many physicians that bedside rationing by physicians is never morally permissible and that healthcare costs can be contained without having to resort to rationing of any kind. Before I explore this point any further, it is necessary to summarize the larger argument of this book. (shrink)
To those defining euthanasia as a battle for the principle of self-determination, persons seeking physician assisted death (PAD) are soldiers in the fight for patient autonomy. The reasons they seek it, or the potential of other, non-life-threatening interventions is less important than this principle: individuals have the right not only to choose death (suicide), but to be assisted in dying. They should not be second guessed or denied on the basis of another's distaste for that decision. This paper offers a (...) general review of deaths attributed to Dr. Jack Kevorkian's PAD practice in an attempt to answer two questions: Why do persons seek physician assisted death, and, to what extent does induced death seem, in retrospect, a reasonable and perhaps necessary medical response to specific patient complaints? (shrink)