2. In the first place, the term "power" is used to refer to processes which are held to go on at particular times, and to be accessible to direct experience. It is not clear to me why our experiences of activity are not "explicit", or why they are not to be regarded as manifested to the senses ; but possibly these assertions could be defended on the ground that the experiences in question are phenomenologically distinctive in some way.

Herbert, Dilinie The Ebola virus disease outbreak in West Africa is a tragedy of mass proportions. It has afflicted a region with poor public health infrastructure, communities fearful of medical intervention due to past atrocities, and in a situation where the people are protective of themselves and their families. As the death toll continues to rise, experimental treatments are being offered as a solution. The widespread use and management of these treatments is a challenge due to the social (...) and cultural structures that exists in these communities. An approach that is sensitive to these experiences needs to be observed. (shrink)

Herbert, Dilinie The Zika virus has dominated the news media and captured the attention of the international community. Epidemic disease has become the mainstay of public health emergencies in our recent past with Ebola virus in West Africa and now Zika virus in Latin America. An unexpected and troubling feature of this current outbreak is the high incidence of birth defects and neurological health complications. As scientists investigate a possible causal link, health authorities as well as Catholic Church (...) leaders are involved in communicating how women and the wider community should make decisions about their health, reproduction and pregnancy. A morally appropriate, culturally sensitive and socially inclusive approach to managing the immanent risk should be the priority. (shrink)

The author's primary aim is to help readers discover what is distinctive in Confucius & to learn what he can teach us.

The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert Davidson (...) provides a systematic classification of the proofs, analyzes and explains them, and traces their sources in Greek philosophy. Throughout the study, Davidson tries to take into account every argument of a philosophical character, disregarding only those arguments that rest entirely on religious faith or which fall below a minimal level of plausibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ProvocationsHerbert Fingarette (bio)Our Other LifeWe live, each of us, two interconnected lives. One we respect and take seriously. The other we dismiss as fantastical, accidental, and wholly unreal. I refer here, of course, to our waking life and our dream life.My concern with the dream life is not the one that has occasional popularity—the dream as the embodiment of rather arcane symbols which decipher into messages about our deep (...) unconscious life. Freud and others who have interpreted dreams in this way may have a point. But in any case it is not the point I want to make here.What is a dream, after all? It is an experience, an experience we live through. Often it has an intensity that surpasses the intensity with which we live our waking experience. Often the experience embodies flights of fantasy and imagination that are both amazing and wholly untypical of our experience in waking life.Whence come these startling, fantastic situations that we live when asleep? There is only one possible answer, the obvious one. They come from us. The dreamer is the creator. If there is amazing novelty, it is the dreamer whose imagination has created this.The dream-life is an often powerful, evocative, imaginative world which we create and in which we live a substantial part of our life. Why do we dismiss it?One obvious reason, perhaps the sole and only necessary reason, is that what happens in the dream is disconnected with the structure and content of our waking life. We view it as "unreal," and refer to waking life as "real" life.Yet a moment's reconsideration reveals that both of these lives are "real," they really happen, we really experience them. The difference lies not in their reality but in the seeming incompatibility of the two. What happens in the dream is not consistently continued when we wake. Moreover the way things happen in a dream is often strikingly different from the way they happen when we're awake. In my dream I am in one place, and then instantaneously in a very distant place. The person I dream is my mother but also my grown daughter, and yet at the next moment my daughter at a childhood age. [End Page 861]I live exciting, fearful, and strange situations in which I am being attacked. Such things have never happened in my waking life. I dream that I'm a professor who realizes he is grossly late for his class, and can't remember what the assignment was or what I am to lecture on. In my waking life I am also a professor, but I've rarely been late for class, and never have forgotten the assignment or the lecture material.Yes, there is at times an obvious connection—my role as professor, the identity of someone as my mother or daughter. But what happens, and the way it happens in one life are dramatically unlike and disconnected with the other life.Why should I dismiss my dream life? It constitutes a goodly portion of my total life. I live it. I feel it, I react emotionally. It reveals an extraordinarily free and intense imagination that I largely fail to use when awake. What if the question were put to one, but without context or prejudgments: Which life would you find more interesting, challenging, exciting—day life or dream life? Try to think about that question in its own terms, without bias.Am I proposing something contrary to human nature? Not at all. We know there are cultures ("primitive?") in which dream life is viewed as an important, meaningful dimension of one's existence. We in the contemporary Western world are the exceptions. We dismiss this other life of ours. As a result, we fail to fully appreciate it in its own right.Indeed, as I've said, there are often connections. One needs no arcane theory of unconscious symbols to recognize this in my professorial dream. My embarrassing dream life as an unprepared professor is obviously related to my quasi-obsessive concern when awake to be prompt and thoroughly prepared. Clearly, in this regard, my two lives form a... (shrink)

Life on the road was anything but glamorous for Farm Security Administration photographers traveling through southern Illinois in the mid-1930s. Often their most promising subjects lived at the end of the worst roads, many of which lacked bridges, drainage ditches, or gravel. Outfitted with three government-issue cameras, flashbulbs, tripods, and film-processing chemicals, their job was to help explain America to Americans by seeking out and photographing the one-third of the nation FDR described as ill-housed, ill-clad, and ill-nourished. Featured in this (...) book are more than one hundred photographs from the collection of a quarter of a million taken by FSA photographers between 1935 and 1943. These pictures capture life during the Great Depression as viewed in the coal-mining towns of Herrin, West Frankfort, and Zeigler; the river communities of Shawneetown, Cairo, and Grayville; the farming regions near McLeansboro, Newton, and Harrisburg--more than two dozen southern Illinois county seats, hamlets, and landings. Together they comprise a photographic portrait of the determination, hard work, and capacity to find ways to celebrate life exemplified by the people of southern Illinois during one of the most difficult periods of American history. FSA photographers helped to invent and popularize the documentary style, a type of photography in which pictures and their arrangement carry much of the information in a story. Intended to document the success of a government project, these pictures survived to preserve for later generations the story of the people of southern Illinois and how they endured the difficult times of the Great Depression. (shrink)

Several years ago, we built a new hospital from the ground up in Dublin, Ohio, for the OhioHealth system, and we found ourselves presented with an opportunity to try to put the Fable hospital concept into practice. This planned ninety-four-bed community hospital was intended to serve the growing northwest quadrant of Franklin County, along with areas to the west and northwest. With tertiary facilities already a part of the OhioHealth system, Dublin Methodist was intended to provide primary and secondary (...) care. Our goal was to be as innovative as we could afford to be, to challenge the status quo at every turn. Our stated purpose was to "redefine the way patient care is provided" through the development of a .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:102 HISTORY OF PHILOSOPHY and removal of the social self, through the devaluation of values and de-culturation, to the objectivizatlonof the ego, the state of oneness and unity with all. The remaining sections of the book give an analysis of Rumi, the universal man of the Eas~, and an analysis of Goethe, the universal man of the West. The Rumi chapter contains impressive translations of RumPs poems and (...) the Goethe study offers a very pertinent critique of K. R. Eissler's psychoanalytic interpretation of the great man. Added is a case history of a young man who lived in two cultures, and after many errors and meanderings obtained full integration. The final section offers an application of the transcultural state to health, social change and leadership. A most rewarding and challenging work, marred only by an incredible number of typographical errors and a sometimes uneven English due to misunderstandings of the Dutch printers. Hg~RY WALTESBRANN Washington, D. C. Natural Law and Modern Society. Essays by John Cogley, Robert M. Hutchins, John Courtney Murray, SJ., Scott Buchanan, Philip Selznick, Harvey Wheeler, and Robert Gordis. (Cleveland and New York: The World Publishing Company, 1966. Pp. 285. Meridian Books. $1.75.) This group of essays has been discussed from time to time at the Center for the Study of Democratic Institutions in Santa Barbara, California. The essays provide an excellent survey of the various contexts in which the idea of natural law is functioning today: in jurisprudence, political theory, sciences, religions, and philosophies of culture. Though the emphasis is on "modem society," there is a large amount of history in this collection, going back to the ancients, and one of the most valuable features of the analysis is the evidence here offered that "natural law" has meant and still means many different things, and that this flexibility of meaning gives the idea an enduring vitality and relevance. This is the particular theme of Scott Buchanan's "Natural Law and Teleology", which chapter reviews almost the whole history of philosophy to show how the content of natural law has varied for teleological reasons. Since it is impossible to review this whole story, it seems simplest and least distorting to quote a series of passages from the essays so that the reader can estimate the range of subject-matter and the kind of observations in the volume : The natural lawyer who lacks a sense of history, a factual sense, is as seriously deficient as the one who has been victimmed by the historical setting of his own time. Social scientists are concerned with digging up and evaluating exactly the kind of factual material the conscientious natural lawyer needs (Cogley, pp. 24, 26). We are free, with the deference that is due previous laborers in the vineyard, to work out the ~pplication of the principles of natural law to the conditions of our own time. The ends of uman life are heldto be unchanging; the search for the best way of achieving them is continuous and adapted to changing conditions and new knowledge. The search for a revival of natural law--not necessarily, or even principally pitched in Thomistic terms but projected more generally on a ~us gent~um, pluralistic basis--may well be the dominant theme of American legal philosophy over the second half of the century (Hutchins, pp. 34, 37, 46). Plato saw an epitome of the legal and political crisis of the city-state in the trial and death of Socrates.... The sophists are operators in opinion and power.... Plato sets out to find the truth in science and the good of the state.... There is no doctrinal answer to the quest.... The Dialogues practice what they preach, a relentless dialectical exposure of ideas masquerading in dogmas and opinions.... The endless mutual persuasions in any community could result in good laws if the formal processes of government provided insights for the citizens and magistrates alike.... Neither Plato nor Aristotle commonly uses the phrase 'natural law'.... For the Stoics what Plato had described as the "community of ideas," which was only the notion of the interpenetration of BOOK REVIEWS 103 mutual implication of ideas, became the Logos, the perhaps infinite total of... (shrink)

The early abolition of serfdom in England, the early growth of relatively free institutions, and the greater recognition of popular claims after the decay of feudalism had divorced the masses from the soil, were traits of English life which may be looked back upon with pride. When it was decided that any slave who set foot in England became free; when the importation of slaves into the Colonies was stopped; when twenty millions were paid for the emancipation of slaves in (...) the West Indies; and when, however unadvisedly, a fleet was maintained to stop the slave trade; our countrymen did things worthy to be admired. And when England gave a home to political refugees and took up the causes of small states struggling for freedom, it again exhibited noble traits which excite affection. But there are traits, unhappily of late more frequently displayed, which do the reverse. Contemplation of the acts by which England has acquired over eighty possessions – settlements, colonies, protectorates, &c. – does not arouse feelings of satisfaction. The transitions from missionaries to resident agents, then to officials having armed forces, then to punishments of those who resist their rule, ending in so called “pacification” – these processes of annexation, now gradual and now sudden, as that of the new Indian province and that of Barotziland, which was declared a British colony with no more regard for the wills of the inhabiting people than for those of the inhabiting beasts – do not excite sympathy with their perpetrators. Love of country is not fostered in me on remembering that when, after our Prime Minister had declared that we were bound in honour to the Khedive to reconquer the Soudan, we, after the re conquest, forthwith began to administer it in the name of the Queen and the Khedive – practically annexing it; nor when, after promising through the mouths of two Colonial Ministers not to interfere in the internal affairs of the Transvaal, we proceeded to insist on certain electoral arrangements, and made resistance the excuse for a desolating war.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews A History of Western Civilization. By Ralph M. Mclnerny and A. Robert Caponigri. Notre Dame, Indiana: University of Notre Dame Press, 1963-1971. 5 Vols. Vol. I. From the Beginnings of Philosophy to Plotinus. By Ralph M. McInerny. Pp. xvii+382. $10.00. Vol. II. Philosophy from St. Augustine to Ockham. By Ralph M. McInerny. Pp. xv.1.1.386. $12.00. Vol. HI. Philosophy from the Renaissance to the Romantic Age. By A. (...) Robert Caponigri. Pp. xii+582. $12.00. Vol. IV. Philosophy from the Romantic Age to the Age of Positivism. By A. Robert Caponigri. Pp. xv-t-327. $12.00. Vol. V. Philosophy from the Age of Positivism to the Age of Analysis. By A. Robert Caponigri. Pp. xv+363. $12.00. These five large volumes deserve special recognition for excellence of content, range of history, and usefulness of design. Though they are intended particularly for English-speaking students and though the references are largely to recent works in English accessible to students and teachers, the range of subject-matter is international and comprehensive (for the West) and the detailed treatment of philosophers and philosophical literature is amazing for scholarly, objective clarity and wealth of information. The authors state their general aim: Our basic reason for undertaking the authorship of this work is to promote the return of the history of philosophy to its rightful place of honor and usefulness in the academic program.... Philosophy cannot be pursued in an historical vacuum.... For this reason, in these volumes the chief architectural principle has been to place philosophy as firmly as possible in the cultural context, seeing it in this living relation to all interests of culture and the hfe of the spirit. Introduction, p. xiii. Such history is so evidently needed and so generally welcome that all will surely join in urging the publisher to make these volumes available in paperback for textbook use as soon as possible. About all we can attempt here is to call attention to a few features of this history that are usually neglected in less detailed, less comprehensive histories. Vol. I foUows the usual pattern of Ancient History. Plato and Aristotle dominate, as they must. Plato's Dialogues are analyzed in considerable detail and are arranged around "the crisis in Plato's thought" as a convenient way to separate the Socratic [1071 10S HISTORY OF PHILOSOPHY dialogues from the varied compositions that seem to get away from both Socrates and Plato. Aristotle is treated well but tersely in view of the encyclopedic range of his interests and ideas. His "first philosophy" is properly so called here instead of by the unfortunate name, "metaphysics." At the end of the volume there are a few pages on Neoplatonism after Plotinus, chiefly to indicate that it wandered from philosophy. Vol. II is especially noteworthy for its description of philosophy in a great variety of distracting environments. Augustine, for example, is presented here primarily as a philosopher, even in terms of his faith and theology. For example: At the same time I was preparing for baptism at Milan, I tried to write books on the arts (disciplinae).... I was able to finish only a work on grammar.... six volumes on music... I had only begun them at Milan. Of the other five arts begun in Africa... on dialectic, on rhetoric, on geometry, on arithmetic, on philosophy. Retractationes. The passage certainly assumes that there are seven such arts, but it is noteworthy that "philosophy" takes the place usually occupied by astronomy. It has been plausibly suggested that this is a quite conscious substitute by Augustine prompted by his abhorrence of what we would nowadays call astrology (pp. 13-14). In his concluding remarks on Augustine, Professor McInerny says: Augustine's influence on subsequent ages is due entirely to the force of his thought.... The influence he had on the thought of his own times is as nothing compared with the undiminishinginfluence he has had through the centuries, even to our own day (p. 47). Another comment by Professor McInerny is worth noting here: "Our lack of sympathy with the latter-day notion of Christian philosophy." If that phrase accurately described the philosophical contribution of... (shrink)

I. The Confrontation of Terror and Play: An Intellectual-Historical Constellation in Early West Germany In September 1968, a conference took place in the castle of the town of Rheda , remote from German intellectual centers. Boasting illustrious names from the German history of ideas, such as Jean Bollack, Hans Robert Jauss, Wolfgang Iser, Hans Blumenberg, and Manfred Fuhrmann, this gathering of twenty-eight highly renowned scholars appears, in retrospect, to be one of the more memorable events in the intellectual history (...) of the Federal Republic of Germany. It had a lasting impact on German research in the fields…. (shrink)

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

Comparative study on Śaṅkarācārya and F.H. (Francis Herbert) Bradley, 1846-1924.

The article examines the impact of the study for Levittown of urban sociologist Herbert Gans on Denise Scott Brown’s thought. It scrutinizes Denise Scott Brown, Robert Venturi, and Steven Izenour’s ‘Remedial Housing for Architects or Learning from Levittown’ conducted in collaboration with their students at Yale University in 1970. Taking as its starting point Scott Brown’s endeavour to redefine functionalism in ‘Architecture as Patterns and Systems: Learning from Planning’, and ‘The Redefinition of Functionalism’, which were included in Architecture as (...) Signs and Systems: For a Mannerist Time (2004), the article sheds light on the fact that the intention to shape a new way of conceiving functionalism was already present in Learning from Las Vegas, where Robert Venturi, Denise Scott Brown and Steven Izenour suggested an understanding of Las Vegas as pattern of activities. Particular emphasis is placed on Scott Brown’s understanding of ‘active socioplastics’, and on the impact of advocacy planning and urban sociology on her approach. At the core of the reflections developed in this article is the concept of ‘urban village’ that Gans uses in US in The Urban Villagers: Group and Class in the Life of Italian-Americans (1972) to shed light on the socio-anthropological aspects of inhabiting urban fabric. (shrink)

Berkeley’s likeness principle is the claim that “an idea can be like nothing but an idea”. The likeness principle is intended to undermine representationalism: the view (that Berkeley attributes to thinkers like Descartes and Locke) that all human knowledge is mediated by ideas in the mind which represent material objects. Yet, Berkeley appears to leave the likeness principle unargued for. This has led to several attempts to explain why Berkeley accepts it. In contrast to ‘metaphysical’ and ‘epistemological’ interpretations available in (...) the literature, in this paper I defend a ‘conceptual’ interpretation. I argue that Berkeley accepts the likeness principle on the basis of (i) his commitment to the transparency of ideas, and (ii) his account of resemblance which he sets out in his works on vision. Thus, I provide an explanation for Berkeley’s reasons for accepting the likeness principle which, appropriately, focuses on his views concerning ideas and likeness. (shrink)

Margaret Macdonald was at the institutional heart of analytic philosophy in Britain in the mid-twentieth century. Yet, her views on the nature of philosophical theories diverge quite considerably from those of many of her contemporaries. In this paper, I focus on her 1953 article ‘Linguistic Philosophy and Perception’, a provocative paper in which Macdonald argues that the value of philosophical theories is more akin to that of poetry or art than science or mathematics. I do so for two reasons. First, (...) because it reveals just how far Macdonald’s meta- philosophical views diverged from those of many of her contemporaries. Second, because the discussion in LPP pre-empts recent literature on the nature of philosophical inquiry and the efficacy of philosophical arguments. Indeed, Macdonald’s paper is just as likely to provoke discussion today as it was in the 1950s. (shrink)

In my contribution to this Concise Collection on Margaret Cavendish, I focus on teaching Cavendish’s work in the context of philosophy (and, more specifically, Early Modern Philosophy). I have three aims. First, to explain why teaching women from philosophy’s history is crucially important to the discipline. Second, to outline my own reflections on teaching Cavendish’s philosophy. Third, to defend a specific claim about the benefits of teaching Cavendish to philosophy students; namely, that introducing biographical detail alongside philosophical ideas enriches the (...) learning experience. (shrink)