This is an attempt to take a look at chemistry from the point of view of practical realism. Besides its social–historical and normative aspects, the latter involves a direct reference to experimental research. According to Edward Caldin chemistry depends on our being able to isolate pure substances with reproducible properties. Thus, the very basis of chemistry is practical. Even the laws of chemistry are not stable but are subject to correction. At the same time, these statements do not necessarily (...) make Edward Caldin a predecessor of practical realism. The latter has other predecessors, like Rom Harré’s policy realism or Sami Pihlström’s pragmatic realism. Chemistry is an experimental science. The experiment is a purposeful and critically theory-guided constructive, manipulative, material interference with nature according to Rein Vihalemm, the founder of practical realism. Chemistry is physics-like science but just partly so. This is an important point in the context of the current paper. (shrink)
For over 50 years, Minerva has been one of the leading independent journals in the study of ‘science, learning and policy’. Its pages have much to say about the origins and conduct of the ‘intellectual Cold War’, the defence of academic freedom, the emergence of modernization theory, and pioneering strategies in the social studies of science. This paper revisits Minerva through the life and times of its founding Editor, Edward Shils, and traces his influence on its early years – (...) from its association with the Congress for Cultural Freedom in the 1950s, to the higher reaches of research policy in the 1990s. At the close of his life, Minerva continued to espouse Shils’ commitment to what he saw as the fundamental Enlightenment traditions of consensus, civility, and community. In the 21st century, with the achievements of science producing rapid change in every walk of life, his legacy so far retains an established place in the history of scholarship. Whether that legacy will endure – and if so, what role Minerva will play in its defence – remain key questions for the coming generation. (shrink)
This article recounts the history of the composition, publication and dissemination of Edward Pococke’s translation into Arabic of Grotius, De Veritate, the motivation for making it alleged both by Grotius and by Pococke, and the changes in the text which were introduced by Pococke. An Appendix provides, for the two chapters which are most different from Grotius’s original, the Arabic text, a literal translation, Grotius’s Latin, and details of the sources of Grotius and Pococke for their accusations against the (...) Muslims in those chapters. (shrink)
From his initial writings on imagination and memory, to his recent studies of the glance and the edge, the work of American philosopher Edward S. Casey continues to shape 20th-century philosophy. In this first study dedicated to his rich body of work, distinguished scholars from philosophy, urban studies and architecture as well as artists engage with Casey's research and ideas to explore the key themes and variations of his contribution to the humanities. -/- Structured into three major parts, the (...) volume reflects the central concerns of Casey's writings: an evolving phenomenology of imagination, memory, and place; representation and landscape painting and art; and edges, glances, and voice. Each part begins with an extended interview that defines and explains the topics, concepts, and stakes of each of area of research. Readers are thus offered an introduction to Casey’s fascinating body of work, and will gain a new insight into particular aspects and applications of Casey's research. -/- With a complete bibliography and an introduction that at once stresses each of Casey’s areas of research while putting into perspective their overarching themes, this authoritative volume identifies the overall coherence and interconnections of Edward S. Casey's work and his impact in contemporary thought. (shrink)
Since neither of these two inordinately long responses deals seriously with what I said in “An Ideology of Difference” , both the Boyarins and Griffin are made even more absurd by actual events occurring as they wrote. The Israeli army has by now been in direct and brutal military occupation of the West Bank and Gaza for twenty-one years; the intifadah, surely the most impressive and disciplined anticolonial insurrection in this century, is now in its eleventh month. The daily killings (...) of unarmed Palestinians by armed Israelis, soldiers and settlers, numbers several hundred; yesterday two more Palestinians were killed, the day before four were killed. The beatings, expulsions, wholesale collective punishments, the closure of schools and universities, as well as the imprisonment of dozens of thousands in places like Ansar III, a concentration camp, continue. A V sign flashed by a young Palestinian carries with six months in jail; a Palestinian flag can get you up to ten years; you risk burial alive by zealous Israel Defense Forces soldiers; if you are a member of a popular committee you are liable to arrest, and all professional, syndical, or community associations are now illegal. Any Palestinian can be put in jail without charge or trial for up to six months, renewable, for any offense, which needn’t be revealed to him or her. For non-Jews, approximately 1.5 million people on the West Bank and Gaza, there are thus no rights whatever. On the other hand, Jews are protected by Israeli law on the Occupied Territories. In such a state of apartheid—so named by most honest Israelis—the intifadah continues, as does the ideology of difference vainly attempting to repress and willfully misinterpret its significance. Edward W. Said is Parr Professor of English and Comparative Literature at Columbia University. His most recent contribution to Critical Inquiry is “Representing the Colonized: Anthropology’s Interlocutors”. (shrink)
Der Raum ist eines der ersten Themen nicht zuletzt der Phänomenologie, nicht zuletzt der Art und Weise, wie Heidegger diese gegenüber Husserl entwickelt. Am Leitfaden eines Begriffs und Phänomens, dem des "Ortes", und seiner Fassung bei Husserl und Heidegger lässt sich zeigen, wie sich eine Phänomenologie des Ortes entwickeln lässt und warum Orte für die Phänomenologie von herausgehobener Bedeutung sind. Es sollte aus sich heraus klar werden, dass dieses Phänomen Möglichkeiten bietet, die Grundlinien gemeinsamer Anliegen der Phänomenologie ebenso abzuheben wie (...) Phänomenologien in ihrer Differenz. (shrink)
Trailblazing marine biologist, visionary conservationist, deep ecology philosopher, Edward F. Ricketts has reached legendary status in the California mythos. A true polymath and a thinker ahead of his time, Ricketts was a scientist who worked in passionate collaboration with many of his friends—artists, writers, and influential intellectual figures—including, perhaps most famously, John Steinbeck, who once said that Ricketts's mind “had no horizons.” This unprecedented collection, featuring previously unpublished pieces as well as others available for the first time in their (...) original form, reflects the wide scope of Ricketts’s scientific, philosophical, and literary interests during the years he lived and worked on Cannery Row in Monterey, California. These writings, which together illuminate the evolution of Ricketts’s unique, holistic approach to science, include “Verbatim transcription of notes on the Gulf of California trip,” the basic manuscript for Steinbeck’s and Ricketts’s _Log from the Sea of Cortez;_ the essays “The Philosophy of Breaking Through” and “A Spiritual Morphology of Poetry;” several shorter pieces on topics including collecting invertebrates and the impact of modernization on Mexican village life; and more. An engaging critical biography and a number of rare photographs offer a new and richly detailed view of Ricketts’s life. (shrink)
One way to do socially relevant investigations of science is through conceptual analysis of scientific terms used in special-interest science (SIS). SIS is science having welfare-related consequences and funded by special interests, e.g., tobacco companies, in order to establish predetermined conclusions. For instance, because the chemical industry seeks deregulation of toxic emissions and avoiding costly cleanups, it funds SIS that supports the concept of "hormesis" (according to which low doses of toxins/carcinogens have beneficial effects). Analyzing the hormesis concept of its (...) main defender, chemical-industry-funded Edward Calabrese, the paper shows Calabrese and others fail to distinguish three different hormesis concepts, H, HG, and HD. H requires toxin-induced, short-term beneficial effects for only one biological endpoint, while HG requires toxin-induced, net-beneficial effects for all endpoints/responses/subjects/ages/conditions. HD requires using the risk-assessment/regulatory default rule that all low-dose toxic exposures are net-beneficial, thus allowable. Clarifying these concepts, the paper argues for five main claims. (1) Claims positing H are trivially true but irrelevant to regulations. (2) Claims positing HG are relevant to regulation but scientifically false. (3) Claims positing HD are relevant to regulation but ethically/scientifically questionable. (4) Although no hormesis concept (H, HG, or HD) has both scientific validity and regulatory relevance, Calabrese and others obscure this fact through repeated equivocation, begging the question, and data-tri mm ing. Consequently (5) their errors provide some undeserved rhetorical plausibility for deregulating low-dose toxins. (shrink)
The media hoop-la about Edward Snowden has obscured a less flashy yet more vital – and philosophically relevant – part of the story, namely the moral and political seriousness with which he acted to make the hitherto covert scope and scale of NSA surveillance public knowledge. Here I argue that we should interpret Snowden’s actions as meeting most of the demanding tests outlined in sophisticated political thinking about civil disobedience. Like Thoreau, Gandhi, King and countless other (forgotten) grass-roots activists, (...) Snowden has in fact articulated a powerful defense of why he was morally obligated to engage in politically motivated law-breaking. He has also undertaken impressive efforts to explain how his actions are distinguishable from ordinary criminality, and why they need not culminate in reckless lawlessness. In fact, his example can perhaps help us advance liberal and democratic ideas about civil disobedience. First, it highlights sound reasons why, pace the orthodox view, the acceptance of punishment by those engaging in civil disobedience should not be seen as a precondition of its legitimacy. Second, Snowden reminds us that ours is an era in which intensified globalization processes directly shape every feature of political existence. Defenders of civil disobedience need to update their reflections accordingly. (shrink)
Edward O. Wilson’s recent decision to abandon kin selection theory has sent shockwaves throughout the biological sciences. Over the past two years, more than a hundred biologists have signed letters protesting his reversal. Making sense of Wilson’s decision and the controversy it has spawned requires familiarity with the historical record. This entails not only examining the conditions under which kin selection theory first emerged, but also the organicist tradition against which it rebelled. In similar fashion, one must not only (...) examine Wilson’s long career, but also those thinkers who influenced him most, especially his intellectual grandfather, William Morton Wheeler (1865–1937). Wilson belongs to a long line of organicists, biologists whose research highlighted integration and coordination, many of whom struggled over the exact same biological riddles that have long defined Wilson’s career. Drawing inspiration (and sometimes ideas) from these intellectual forebears, Wilson is confident that he has finally identified the origin of the social impulse. (shrink)
The "tree of life" iconography, representing the history of life, dates from at least the latter half of the 18th century, but evolution as the mechanism providing this bifurcating history of life did not appear until the early 19th century. There was also a shift from the straight line, scala naturae view of change in nature to a more bifurcating or tree-like view. Throughout the 19th century authors presented tree-like diagrams, some regarding the Deity as the mechanism of change while (...) others argued for evolution. Straight-line or anagenetic evolution and bifurcating or cladogenetic evolution are known in biology today, but are often misrepresented in popular culture, especially with anagenesis being confounded with scala naturae. Although well known in the mid 19th century, the geologist Edward Hitchcock has been forgotten as an early, if not the first author to publish a paleontologically based "tree of life" beginning in 1840 in the first edition of his popular general geology text Elementary Geology. At least 31 editions were published and those between 1840 and 1859 had this "paleontological chart" showing two trees, one for fossil and living plants and another for animals set within a context of geological time. Although the chart did not vary in later editions, the text explaining the chart did change to reflect newer ideas in paleontology and geology. Whereas Lamarck, Chambers, Bronn, Darwin, and Haeckel saw some form of transmutation as the mechanism that created their "trees of life," Hitchcock, like his contemporaries Agassiz and Miller, who also produced "trees of life," saw a deity as the agent of change. Through each edition of his book Hitchcock denounced the newer transmutationist hypotheses of Lamarck, then Chambers, and finally Darwin in an 1860 edition that no longer presented his tree-like "paleontological chart.". (shrink)
Michael Polanyi and Edward Shils shared a great many views, and in their long mutual relationship influenced one another. This memorial note examines the relationship and some of the respects in which Shils presented a Polanyian social theory organized around the notion of tradition.
Summary During the 1930 and 1940s, the small world of cosmologists was buzzing with philosophical and methodological questions. The debate was stirred by Edward Milne's cosmological model, which was deduced from general principles that had no link with observation. Milne's approach was to have an important impact on the development of modern cosmology. But this article shows that it is an exaggeration to intimate, as some authors have done recently, that Milne's rationalism went on to infiltrate the discipline.
At the forefront of critically examining the effects of colonization on the Middle East is Edward Said’s magnum opus, Orientalism. In the broadest theoretical sense, Said’s work through deconstructing colonial discourses of power-knowledge, presented an epistemologico-methodological equation expressed most lucidly by Aimé Césaire, colonization=thingification. Said, arguing against that archaic historicized discourse, Orientalism, was simply postulating that colonialism and its systems of knowledges signified the colonized, in Anouar Abdel-Malek’s words, as customary, passive, non-participating and non-autonomous. Nearly four decades later, Said’s (...) contribution has become tamed and domesticated to an extent that most heterodoxic critical endeavours in the field have become clichéd premeditated anti-Orientalist tirades. At best, these critiques are stuck at analysing the impact of power at the macro-level, polemically regurgitating jargons like “hegemony”, “misrepresentation” and “Otherness”. At worst... (shrink)
This article responds to William Scheuerman’s analysis of Edward Snowden as someone whose acts fit within John Rawls’ account of civil disobedience understood as a public, non-violent, conscientious breach of law performed with overall fidelity to law and a willingness to accept punishment. It rejects the narrow Rawlsian notion in favour of a broader notion of civil disobedience understood as a constrained, conscientious and communicative breach of law that demonstrates opposition to law or policy and a desire for lasting (...) change. The article shows that, according to Rawls’ unduly narrow conception, Edward Snowden is not a civil disobedient. But, according to the more plausible, broader conception, he is. It then identifies some advantages of the broader conception in contemporary analyses of new forms of disobedience, including globalized disobedience and digital disobedience. (shrink)
Whatever else one might say concerning the legality, morality, and prudence of his actions, Edward Snowden, the former U.S. National Security Agency contractor, is right about the notion of publicity and informed consent, which together constitute the hallmark of democratic public policy. In order to be morally justifiable, any strategy or policy involving the body politic must be one to which it would voluntarily assent when fully informed about it. This, in essence, was Snowden's argument for leaking, in June (...) 2013, the documents that revealed the massive NSA surveillance program: So long as there's broad support amongst a people, it can be argued there's a level of legitimacy even to the most invasive and morally wrong program, as it was an informed and willing decision. . . . However, programs that are implemented in secret, out of public oversight, lack that legitimacy, and that's a problem. It also represents a dangerous normalization of “governing in the dark,” where decisions with enormous public impact occur without any public input. (shrink)
Butler refused to be satisfied with just one leading principle, or rational basis for human action, but in the end settled for three: self-love, to provide for our ‘own private good’; benevolence, to consider ‘the good of our fellow creatures’ ; and conscience, ‘to preside and govern’ over our lives as a whole . By so doing he hoped to ensure a completeness to our ethical scheme, so that nothing would be omitted from our moral deliberations. Yet by so doing (...) he also exposed himself to severe criticism. For any such appeal to a plurality of principles, as Green remarked, is ‘repugnant both to the philosophic craving for unity, and to that ideal of “singleness of heart” which we have been accustomed to associate with the highest virtue’. More specifically, by appealing to a plurality of principles Butler faced the charges of circularity, where the principles come to define and defend each other; inconsistency, where the principles ‘take turns’ at being primary and hence render each other superfluous; and incompleteness, where the ‘primary principle’ is itself undefined or undefended. As the tale has been told Butler stands accused of all three of these errors. (shrink)
The article recalls the triple-pronged normative structure of familiar liberal democratic theorists of civil disobedience, who argued that conscientious law-breaking should rest on political, moral and legal claims. In opposition to a certain tendency among recent theoreticians of civil disobedience to reduce this complex multi-pronged normativity to one or two prongs, I use the case of Edward Snowden’s whistle-blowing to illustrate and defend the triple-pronged approach. In particular, any sound as well as effective model of civil disobedience needs to (...) highlight its legal underpinnings: conscientious law-breaking should be conceived as ultimately resting on – or expressing basic fidelity to – the law or legality. Only by taking this legal prong seriously can civil disobedients fully acknowledge the pluralistic character of modern societies. Against some radical critics, I argue that this legal approach does not in fact necessarily favor the legal or political status quo. Despite the many strengths of Kimberley Brownlee’s model of conscientious law-breaking, it misses the importance of this legal prong and sometimes rests on a problematic anti-legalism. Consequently, she offers an incomplete model of civil disobedience that cannot sufficiently explain why Snowden and others whose actions fall under the rubric of civil disobedience rely so extensively on legal arguments. (shrink)
In 1888 Edward Bellamy, a moderately successful journalist and novelist, produced Looking Backward, a eutopian novel that not only transformed his life but directly or indirectly affected the lives of many millions of people in all parts of the world and inspired hundreds of imitators, commentators, and critics to respond to Looking Backward or to write utopian novels in many languages.1 In addition, movements were started to attempt to put Bellamy’s ideas into practice,2 and at least one intentional community (...) was founded supposedly based his ideas, even though he opposed such experiments.3 Bellamy, a shy man in poor health, suddenly found himself a major leader for reform, and he gave himself wholly to... (shrink)
Before the Second Vatican Council, Edward Schillebeeckx O.P. had begun to reassess and the role and nature of eschatology as a discipline within Catholic theology. He began to formulate an early theology of hope in the 1950s which he would later develop quite extensively. His reflections during the Council on the famous draft of Gaudium et Spes, and on the finished document reveal the urgency of rethinking the essential relationship between ‘church’ and ‘world’. This article examines the impact of (...) Gaudium et Spes on Schillebeeckx's work in two aspects. First, the way that it helped to orient his eschatological thought towards an emphasis on the ‘future’. The distance between the ‘already’ and the ‘not yet’, coupled with the essential place of creation as the site of God's salvific activity in history, began to push Schillebeeckx towards an eschatological and primarily future-oriented understanding of Christian praxis and preaching. Second, this article will examine the anthropology that Schillebeeckx reads from Gaudium et Spes and the way in which a ‘new image’ of humanity, in light of a future-oriented eschatology, contributed to his attempts to rethink the tension between ‘church’ and ‘world’. (shrink)
Edward Shils presented his book Tradition (1981) as the first extensive study of the subject. This article casts light on Shils' multifaceted understanding of tradition, comprising pragmatic, Burkean, veridical, and evolutionist perspectives. His typology of traditions is noted, and his view of institutional bearers of tradition described. In assessing Shils' theory, however, we find that it overreaches, collapsing differences that exist between traditions, transmissions, and the traditional. Key Words: tradition transmission rationalization antitradition science.
István Hargittai: Judging Edward Teller: A closer look at one of the most influential scientists of the twentieth century Content Type Journal Article Category Book Review Pages 1-3 DOI 10.1007/s10698-011-9133-x Authors George B. Kauffman, Department of Chemistry, California State University, Fresno, Fresno, CA 93740-8034, USA Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
Blessed be the Lord God of Israel, for he has visited his people, he has come to their rescue and he has raised up a power for salvation in the House of his servant David.” Thus exclaimed the Lanercost chronicler after recounting the glorious deeds of King Edward III at Crécy and Calais in 1346–47. By the middle years of his reign Edward was already commonly seen as the divinely inspired instrument of English salvation, the epitome of Old (...) Testament kingship, and an exemplar for Christian princes. English writers and artists made enthusiastic comparisons with Samson and David, with Arthur and Charlemagne. Edward was frequently portrayed as the great boar which, according to certain well-known political prophecies, would subdue England's enemies and restore the kingdom to its former greatness. (shrink)
Religious discourse can be harsh and disconnected. In our time, determined atheists strive to refute fundamentalist beliefs promoted by demagogues for political purposes. In the news, we hear about the spiritual needs of the secular. Practicing clergy no longer believe what their congregations want them to preach. Edward W. Lovely’s new book George Santayana’s Philosophy of Religion is therefore a timely publication, as it focuses on a philosopher who showed great appreciation of religious stories and ideas, even though, as (...) a confirmed naturalist, he did not believe them.Lovely emphasizes the Roman Catholic foundation of Santayana’s religious ideas. In the first chapter, he spells out Santayana’s religious background. The second and third chapters are devoted to explicating Santayana’s philosophic system. In the fourth chapter, Lovely presents Santayana’s philosophy of religion. In the final chapter, “Aspects of Santayana’s Legacy to Religion in the Third Millennium,” the reader can fi. (shrink)
For forty years, Creighton Peden has been engaged in significant scholarship to preserve the nineteenth and twentieth-century tradition of American empirical, pragmatic theology and in particular, the work of the Chicago School. He has edited or coedited several volumes of authors’ unpublished works including one with John Gaston on Edward Scribner Ames, also published in 2011. Further, he has created a series of intellectual biographies on leaders of this unique tradition.Peden’s biography of Ames is organized in three sections. The (...) opening two chapters set the historical context of Ames’s work in the Disciples of Christ denomination and in his own personal autobiography. The middle section.. (shrink)
The massive expansion of information from the seventeenth century placed considerable demands on mental capacity, and individual scholars responded with strategies of memory training and note?taking that prompted, relieved or replaced memory. It has been acknowledged how cowpox inoculation (vaccination) and smallpox inoculation (variolation) stimulated new forms of record keeping and the standardization and tabulation of medical data for scientific analysis and to inform public policy. Yet the key figure in these developments, Edward Jenner, while a careful observer who (...) thought hard about the patterns he discerned, did not take good notes either from his reading or of his observations. He depended a great deal on his memory, especially a remarkable visual memory, consolidating his recollections and refining his thinking more through conversation and familiar letters than careful note?taking and writing. It was rather in the work of the practitioners who took up Jenners? writings, including some laymen and women, that we find the keeping of records of their vaccinations, in order to provide patient records and to report the results to friends, colleagues and a wider public. (shrink)
I. Two topics given prominence in the early sections of Hume's Enquiry Concerning Human Understanding are those of thought and belief. Of each Hume asks two questions. One, which we might call the constitutive question: what exactly is it to have a thought, or to hold a belief?—and another, which we may call the genetic question: how do we come by our thoughts, or our capacity to think them, and how do we come to believe that certain of these thoughts (...) are true? In this lecture I shall be considering the detail of Hume's answers to these questions; but first I want to say a little about why they should have loomed large for him at all. (shrink)
In Morals By Agreement, David Gauthier concludes that under certain conditions it is rational for an agent to be disposed to choose in accordance with a fair cooperative scheme rather than to choose the course of action that maximizes his utility. This is only one of a number of important claims advanced in that book. In particular, he also propounds a distinctive view concerning what counts as a fair cooperative arrangement. The thesis concerning the rationality of adopting a cooperative disposition (...) is, however, logically independent of his substantive view of a fair cooperative scheme and is itself central to the project as a whole. Gauthier's concern is to establish that certain moral principles are those that fully rational, self-interested persons would agree to take as regulative of their dealings with one another – that a contractarian approach, in this sense, can provide an adequate basis for a theory of morality. (shrink)
Newman’s dramatic poem, “The Dream of Gerontius”, was set to music by Edward Elgar in 1900. This essay brings out the sympathy of mind and heart between poet and composer, and perhaps between them both and the listener of today, as well as the universality and depth of the human stake in some kind of personal and peopled life after death.
This article explores and discusses Tim Burton's film Edward Scissorhands by applying a Georg Simmel/Ernst Bloch analysis. Aside from each of the philosophical approaches serving as insightful analyses of the symbolism and narrative of the film, it is also theoretically useful to compare and unpack the similarities and differences in aspects of both Simmel's and Bloch's philosophical ideas and metaphors, influenced by their collaboratory experiences; Bloch became associated with Georg Simmel in 1908. The association and friendship with Simmel lasted (...) until 1911; at this time Bloch became increasingly disillusioned with Simmel's apparent inability to commit to any particular philosophical position. Correspondence finally drew to a close when Simmel openly supported the war policy of Imperial Germany in 1914. The influences of many of Simmel's ideas in relation to the development of Bloch's philosophy are implicitly noticeable in the cross-referencing of similar ideas, metaphors and themes. This article will suggest and tentatively work through aspects of some similarities and differences. The aim of this comparison and contrast of Simmel in relation to Bloch via Edward Scissorhands, will also serve to highlight Bloch's philosophical departure from Simmel's fragments. By exploring and discussing Simmel's essays 'The Aesthetic Significance of the Face', 'The Ruin' and 'The Stranger,' in the context of Edward Scissorhands, I will suggest that the film can be seen as a particularly poignant and effective cultural metaphor of not only the problematic nature of human ideals, but also urban ennui and disconnectedness. By comparison, the Blochian treatment of Edward Scissorhands will emphasise the Gothic, the radical stridency of Youth, and, potential utopian possibilities that are, so far, 'Not-Yet'. These frameworks will suggest that Edward Scissorhands be understood as a beautiful-monster, a cultural refraction of the utopian incognito of Not-Yet articulated future possibilities. (shrink)