In this important new work, Jerry Day brings to light the need for an extensive reinterpretation of the mature philosophy of Eric Voegelin, based on Voegelin’s published and unpublished appreciation for nineteenth-century German philosopher F. W. J. Schelling. Schelling, whom Day maintains was one of the most important guides to Voegelin’s mature philosophy of consciousness and historiography, has been described as the father of several disparate movements and schools of continental philosophy—chief among them being “Hegelian” idealism and existentialism. This (...) characterization implies that Schelling was a scattered thinker with little or no appreciation for philosophy as a disciplined inquiry into the nature of human affairs. Voegelin was critical of this portrayal of Schelling. He argued that it lacked proper sensitivity for the impressive extent to which this giant of continental thought was able to rise above the “creed communities” of his time and recover the abiding concern of mature philosophers everywhere: the _philosophia perennis_. Those who claim that Schelling was scattered have failed, according to Voegelin, to appreciate the nonideological breadth of this great philosopher, misled by the splinter movements and schools that arose from mere fragments of his thought. In truth, Schelling founded no school and launched no movement. Instead, he reasoned with the disciplined integrity and wonder of a “spiritual realist.” Day argues that Voegelin was a fine interpreter of Schelling, particularly during the decisive years when the central orientation of Voegelin’s mature thought was beginning to take hold—between the writing of his _History of Political Ideas_ and its eventual transformation into _Order and History_. Day gathers an impressive array of evidence to interpret Voegelin’s little-known support for Schelling’s achievements, while offering detailed analyses and helpful summaries of a vast body of literature that has yet to be translated into English. Day’s partial agreement with Voegelin’s uncommon assessment of Schelling provides him with the point of departure that leads to one of this book’s most distinctive contributions to contemporary thought. It has the rare ability to help clear the way for philosophical realists to make peace with many of their contemporaries, giving them further grounds for accepting the strongest anthropological and psychological insights of recent continental philosophy, while helping them to avoid its tendencies toward nihilistic despair or fideistic historicism. By reading each philosopher through the eyes of the other, Day provides an analysis that will be illuminating for Voegelin scholars and Schelling scholars alike. The book will also appeal to readers with more general interests in the history and development of continental philosophy, political theory, and comparative religion over the past century. (shrink)
Joseph Schear provides us with a much-needed compilation of this whole “battle of myths” that began when Hubert Dreyfus presented a challenge to John McDowell’s theory of perception with his 2005 Presidential Address to the American Philosophical Association. Although, back then, the terms of the debate were presented in the context of McDowell’s reading of Aristotle and phronēsis, they have since been taken up in their own right. Dreyfus claims that conceptual capacities cannot be pervasive in perceptual experience as (...) McDowell maintains because, if so, conceptual content will crowd out those areas in which skillful embodied coping betrays a nonconceptual interaction with the world.Schear not only collects essays from highly distinguished scholars on this issue, but also manages to include never-before-published essays from both McDowell and Dreyfus. These essays are, to be sure, essentially restatements of what the two philosophers already maintain and have written. However, I find th .. (shrink)
Born in Bolton on 13 July 1938, the son of a mill-worker, Martin William Doyle was educated at St Joseph's R.C. primary school and then, having obtained an academic scholarship, at Thornleigh Salesian College. He entered the Order of Friars Minor at the age of 16, made his solemn profession the day after his twenty-first birthday and was ordained to the priesthood on 16 July 1961, which required a dispensation in view of his young age. This was followed by (...) studies in Rome at the Athenaeum Antonianum, 1962-64, where Doyle trained as an ecclesiastical historian and where he received his doctorate summa cum laude, obtaining maximum possible marks.Inspired by Vatican Council II Doyle was at the forefront of the renewal... (shrink)
The essays in this volume place the history of science in context, especially the genre of history of science informed by Joseph Needham's ecumenical vision of science. The book presents a number of questions that relate to contemporary concerns of the history of sciences and multiculturalism.
Emotion regulation is one of the major foci of study in the fields of emotion and emotional development. This article proposes that to properly study emotion regulation, one must consider not only an intrapersonal view of emotion, but a relational one as well. Defining properties of intrapersonal and relational approaches are spelled out, and implications drawn for how emotion regulation is conceptualized, how studies are designed, how findings are interpreted, and how generalizations are drawn. Most research to date has been (...) conducted from an intrapersonal perspective, and the shortcomings of this approach for understanding emotion regulation are highlighted. The article emphasizes major conceptual and methodological steps required for a fuller description of the process of emotion regulation. (shrink)
Vulnerability is an important criterion to assess the ethical justification of the inclusion of participants in research trials. Currently, vulnerability is often understood as an attribute inherent to a participant by nature of a diagnosed condition. Accordingly, a common ethical concern relates to the participant’s decisionmaking capacity and ability to provide free and informed consent. We propose an expanded view of vulnerability that moves beyond a focus on consent and the intrinsic attributes of participants. We offer specific suggestions for how (...) relational aspects and the dynamic features of vulnerability could be more fully captured in current discussions and research practices. (shrink)
Written in debate format, this book covers developing fields such as social cognition, as well as classic areas such as memory, learning, perception and categorization. The links between emotion and memory, learning, perception, categorization, social judgements, and behavior are addressed.
_Dworkin and His Critics_ provides an in-depth, analytical discussion of Ronald Dworkin's ethical, legal and political philosophical writings, and it includes substantial replies from Dworkin himself. Includes substantial replies by Ronald Dworkin, a comprehensive bibliography of his work, and suggestions for further reading. Contributors include Richard Arneson, G. A. Cohen, Frances Kamm, Will Kymlicka, Philippe van Parijs, Eric Rakowski, Joseph Raz and Jeremy Waldron. Makes an important contribution to many on-going debates over abortion, euthanasia, the rule of law, (...) distributive justice, group rights, political obligation, and genetics. (shrink)
Although clinical ethics consultation is a high-stakes endeavor with an increasing prominence in health care systems, progress in developing standards for quality is challenging. In this article, we describe the results of a pilot project utilizing portfolios as an evaluation tool. We found that this approach is feasible and resulted in a reasonably wide distribution of scores among the 23 submitted portfolios that we evaluated. We discuss limitations and implications of these results, and suggest that this is a significant step (...) on the pathway to an eventual certification process for clinical ethics consultants. (shrink)
In The Ethics of Immigration, Joseph Carens’ builds a sophisticated account of justice in immigration based on an interpretation of liberal states’ democratic principles and practices. I dispute Carens’ contention that his hermeneutic methodology supports a broadly liberal egalitarian consensus; instead, the consensus he detects on principles and practices appears because his interpretation presupposes liberal egalitarianism. Carens’ methodology would benefit by engaging with a “hermeneutics of suspicion” that explores the ideological and exclusionary facets of liberal egalitarian principles when applied (...) to immigration. This would contribute to an account of the ethics of immigration that gives more attention to power and interest, mediated through structures of gender, race, and class. (shrink)
Joseph Raz has argued that the problem of the amoralist is misconceived. In this paper, I present three interpretations of what his argument is. None of these interpretations yields an argument that we are in a position to accept.
Accounts of the relation between theories and models in biology concentrate on mathematical models. In this paper I consider the dual role of models as representations of natural systems and as a material basis for theorizing. In order to explicate the dual role, I develop the concept of a remnant model, a material entity made from parts of the natural system(s) under study. I present a case study of an important but neglected naturalist, Joseph Grinnell, to illustrate the extent (...) to which mundane practices in a museum setting constitute theorizing. I speculate that historical and sociological analyses of institutions can play a specific role in the philosophical analysis of model-building strategies. (shrink)
During the 1840s and the 1850s botanist Joseph Hooker developed distinct notions about the proper characteristics of a professional man of science. While he never articulated these ideas publicly as a coherent agenda, he did share his opinions openly in letters to family and colleagues; this private communication gives essential insight into his and his X-Club colleagues' public activities. The core aspiration of Hooker's professionalization was to consolidate men of science into a dutiful and centralized community dedicated to national (...) well-being. The nation in turn owed the scientific community for its ministration. When the government bestowed funds and status on men of science it was rewarding science -- not purchasing it. His proposed reforms were piecemeal, immediate, and above all practical. He harbored no taste for vast millenarian transformation, and rested his conception of scientific professionalism upon a respectable High Victorian foundation of patronage and pillars of duty, reciprocity, intimacy, and inequality. The process of professionalization he envisioned was as much shrewd compromise between existing interests as a vindication of principle. His power and prestige from the mid-1850s onward gave him considerable ability to carry out his reform program, although his general success did occasion some undesired consequences for the status of natural-history pursuits. (shrink)
Joseph Hooker first learned that Charles Darwin believed in the transmutation of species in 1844. For the next 14 years, Hooker remained a "nonconsenter" to Darwin's views, resolving to keep the question of species origin "subservient to Botany instead of Botany to it, as must be the true relation." Hooker placed particular emphasis on the need for any theory of species origin to support the broad taxonomic delimitation of species, a highly contentious issue. His always provisional support for special (...) creation waned during the 1850s as he lost faith in its expediency for coordinating the study of plant geography, systematics and physiology. In 1858, Hooker embraced Darwin's "considerable revolution in natural history," but only after Darwin had carefully molded his transmutationism to meet Hooker's exacting specifications. (shrink)
A proposta deste estudo é abordar de forma teórica o pensamento do filósofo e cientista político, germano-americano, Eric Voegelin, buscando compreender a relação que promove entre o gnosticismo e a modernidade, tendo como foco sua afirmação de que o gnosticismo é o fundamento da modernidade. Para esta pesquisa, são utilizados como base teórica fundamental dois conceitos de sua teoria: religiões políticas e gnosticismo. Divide-se o trabalho em uma introdução ao tema e três capítulos, seguidos da conclusão. Na introdução, se (...) aborda o contexto histórico-político que fornece o estofo para o surgimento da modernidade e movimentos totalitários; com a biografia do autor, buscam-se elementos essenciais para a compreensão de sua posição de combate irrestrito às ideologias, principalmente ao nacional-socialismo alemão e socialismo stalinista. A partir da crítica ao movimento positivista, que considera a ciência natural e seus métodos o modo por excelência de apreensão da realidade, Voegelin demonstra que a dimensão simbólica, espiritual e transcendente do ser fica relegada a uma posição inferior, inexistente ou banalizada, causando uma deformação da verdade, que pode se manifestar em dogmas ou doutrinas ideológicas. No segundo capítulo, introduz-se sua noção de que o gnosticismo é o fundamento da sociedade moderna, na medida em que a insatisfação com a ordem corrente, a crença e desejo de mudança do indivíduo por meio do conhecimento, se firmam como contrários ao desenvolvimento do ser, apontando uma tendência nos movimentos ideológicos modernos à imanentização da escatologia cristã. No terceiro capítulo, apresentam-se as principais discussões a respeito dos limites e alcances de sua teoria, sua aproximação com uma filosofia da consciência e as possibilidades de utilizá-la para a compreensão dos fenômenos totalitários na atualidade, vistos como uma doença pneumopatológica. Concluiu-se que Voegelin, categórico ao apontar para a necessidade de uma nova abordagem para a ciência social e política, evidenciou uma estrutura religiosa nos movimentos modernos, ditos seculares; o conceito de gnosticismo como fundamento da modernidade, apesar de revisto pelo próprio autor e ainda fomentar controvérsias, pode ser um ponto de partida para estudos complementares, uma vez que enfatiza a necessidade de ampliação da consciência para a restauração da ordem social e política, e de incluir o aspecto transcendente do ser, que se expressa em seus símbolos e em suas experiências religiosas ao longo da história, para a compreensão da modernidade. (shrink)
To date, emotion research has primarily focused on the experience and display of the emoter. However, of equal, if not more, importance is how such displays impact and guide the behavior of an observer. We incorporate a functionalist framework of emotion to examine the development of differential responding to discrete emotion, theorize on what may facilitate its development, and hypothesize the functions that may underlie such behavioral responses. Although our review is focused primarily on development, the theoretical and methodological ideas (...) laid out are relevant for researchers of emotion at all ages. (shrink)
Attempts to explain emotion typically emphasize the interaction of evolutionary and socialization processes. However, in describing this interplay the role of the person is typically underemphasized or unaccounted for. This paper lays out empirical and theoretical rationale for considering the person as a major contributor to emotion generation and development.
This paper begins with a discussion of the scientia sexualis/ars erotica distinction, which Foucault first advances in History of Sexuality Vol. 1, and which has been employed by many scholars to do a variety of analytical work. Though Foucault has expressed his doubts regarding his conceptualization of the differences between Western and Eastern discourses of desire, he never entirely disowns the distinction. In fact, Foucault remains convinced that China must have an ars erotica. I will explore Foucault’s sources of authority. (...) To this end, I introduce the work of famous Dutch sinologist Robert Hans van Gulik, who published the tremendously influential Sexual Life in Ancient China in 1961, and also explore Joseph Needham’s view on Chinese sex. I argue that, Foucault, in his fierce polemic against the “Repressive Hypothesis”, himself imagined a utopian Other where pleasure and desire were organised differently. I end on a discuss on Orientalism and the project of “Sinography” of comparative literature scholars Haun Saussy, Eric Hayot and others. (shrink)
People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as (...) “scientific” is to make a practically motivated provision for a way of speaking. Charles Taylor and Joseph Rouse have produced complementary philosophies of practice that promote this kind of understanding. In this essay I review the work of Taylor and Rouse, identify apparent residues of essentialism that each seems to harbor, and offer a resolution to some of their disagreements. I also criticize a form of essentialism commonly employed in Christian circles and outline an anti-essentialist view of science that may be helpful in science-and-religion discussions. (shrink)
Joseph Morton Ransdell left a record of experimentation with the communicational process of philosophy from 1992 to his passing in 2010. This record includes the Arisbe website and the peirce-l e-forum and its archives, of which the earliest are not on the Internet, but may yet be recovered and made available. Philosophy’s communication process, and the possibility of creating and developing a telecommunity, as Ransdell called it, were among his chief theoretical and practical interests. Such interests were focused in (...) terms of the ideas of Charles S. Peirce, including fallibilism, pragmaticism, and semiotic, in particular the sign’s determination by the represented object, and iconicity in relation especially to .. (shrink)
El problema de la teodicea ha sido una de las grandes preocupaciones del pensamiento religioso en Occidente: si Dios es absolutamente bueno y omnipotente, ¿cómo puede existir el mal en el mundo?, y ¿por qué sufren los virtuosos y gozan los impíos? En la Antigüedad, el Libro de Job intentó ofrecer una respuesta que perduró hasta tiempos modernos. En el siglo XVII, Leibniz ofreció una respuesta mucho más racionalizada, propia de los tiempos modernos. Joseph de Maistre, un contrarrevolucionario del (...) siglo XIX, hizo de la teodicea uno de sus temas centrales. El siguiente artículo es un estudio de la forma en que De Maistre aborda este tema. (shrink)
Professor Sir Joseph Rotblat was one of the most distinguished scientists and peace campaigners of the post second world war period. He made significant contributions to nuclear physics and worked on the development of the atomic bomb. He then became one of the world’s leading researchers into the biological effects of radiation. His life from the early 1950s until his death in August 2005 was devoted to the abolition of nuclear weapons and peace. For this he was awarded the (...) Nobel Peace Prize, together with Pugwash Conferences on Science and World Affairs (that he helped found) in 1995. His work in this area ranked with that of Albert Einstein and Bertrand Russell and this article is an attempt to summarise his life, achievements, but in particular outline his views on the moral responsibilities of the scientist. He is a towering intellectual figure and his contributions to mankind should be better known and more widely understood. (shrink)
Catholic modernist John Augustine Zahm is best known for his attempt to reconcile the theory of evolution with the Christian scriptures. However, Zahm's theological method—the underlying principles and procedures in his effort to reconcile faith and science—remains largely unexamined. In this article, I analyze Zahm's theological method and submit that it is an attempt to harmonize scientific knowledge and Christian scripture through a “scientific allegory” of the bible, which takes into account the human and divine meanings of scripture, the exegesis (...) of the church fathers, and the dogmatic constitutions of the Catholic church. I compare Zahm's method with that of pioneering Catholic bible critic Marie-Joseph Lagrange, and his conception of biblical inspiration and the supra-literal sense of scripture. Through this historical investigation, I hope to contribute to the question of the relationship between modern science and Christian hermeneutics. (shrink)
Joseph Ransdell (1931–2010), who received his Ph.D in philosophy from Columbia University in 1966, where he was advised by Sidney Morgenbesser, and spent most of his career at Texas Tech University, offered an original and focused challenge to academic philosophy at the end of the Second Millennium. His guiding philosophical passion was understanding how communication might best encourage and support truth seeking. This introduction to a special edition of the Transactions of the Charles S. Peirce Society which is devoted (...) to Joe's legacy presents his philosophical interests, and the distinctive and valuable role he played in establishing the "Peirce Telecommunity", which has nurtured a range of Peirce scholars outside of the normal institutional frameworks for philosophical research and discussion. (shrink)
The life of Joseph Dalton Hooker (1817-1911) provides an invaluable lens through which to view mid-Victorian science. A biographical approach makes it clear that some well-established narratives about this period need revising. For example, Hooker's career cannot be considered an example of the professionalisation of the sciences, given the doubtful respectability of being paid to do science and his reliance on unpaid collectors with pretensions to equal scientific and/or social status. Nor was Hooker's response to Darwin's theories either straightforward (...) or contradictory; it only makes sense as carefully crafted equivocation when seen in the context of his life and career. However, the importance of Hooker's life is ultimately its typicality; what was true of Hooker was true of many other Victorian men of science. (shrink)