In considering the rise of American Humanism, we will explore these developments, as expressed in the Free Religious Association and the early Chicago School of Philosophy. Brief consideration will be given to the developments in the Unitarian Church in America which led to the formation of the FRA in 1867. The focus on the FRA will center on four key founders, Ralph Waldo Emerson, Octavius Brooks Frothingham, Francis Ellingwood Abbot and William James Potter. Following the World’s Congress of Religions (...) and the adoption of Abbot’s “free religion” in a revised constitution for Unitarianism in 1895, the emphasis shifts to the early philosophy department at the University of Chicago and the rise of Humanism. Contributions and influences on the development of Humanism by George Burman Foster, Edward Scribner Ames, and Albert Eustace Haydon will be explored. (shrink)

Adolf Grünbaum is one of the giants of 20th century philosophy of science. This volume is the first of three collecting his most essential and highly influential work. The essays collected in this first volume focus on three related areas. They discuss scientific rationality-the problem of what it takes for a theory to be called scientific, and ask whether it is plausible to draw a clear distinction between science and non-science as was famously proposed by Karl Popper. They (...) delve into the debate between determinism and indeterminism, in both science and in the humanities. Grünbaum defends the position of the Humane Determinist, which then leads to a thorough criticism of the current theological approaches to ethics and morality-where Grünbaum defends an explicit Secular Humanism-as well as of prominent theistic interpretations of twentieth century physical cosmologies. The second volume is devoted to Grünbaum's writings on the Philosophy of Physics and Space-Time, and the third to his lectures on the Philosophy of Psychology and Psychoanalysis, including his 1985 Gifford Lectures, which are to be published for the first time. (shrink)

Although Whitehead’s particular style of philosophizing--looking at traditional philosophical problems in light of recent scientific advances--was part of a trend that began with the scientific revolutions in the early 20th century and continues today, he was marginalized in 20th century philosophy because of his outspoken defense of what he was doing as “metaphysics.” Metaphysics, for Whitehead, is a cross-disciplinary hermeneutic responsible for coherently integrating the perspectives of the special sciences with one another and with everyday experience. (...) The program of such a meta-discipline is challenging to philosophical orthodoxy because it enlarges, rather than narrows, the range of empirical evidence that philosophy must acknowledge. This places Whitehead’s philosophy in a perennial tradition that seeks to resolve fundamental antinomies through synthesis and reconciliation rather than reduction or elimination. (shrink)

The article considers such a largely unknown page in the philosophical history of Kyiv in the early 20th century as philosophical periodicals. The researcher proposed a new approach to the analysis – representing each journal not as a source for studying the work of one or another author, but as a separate, integral phenomenon, a certain type of philosophical discourse. Although there were no special philosophical periodicals in Kyiv at that time, she put forward the idea of the (...) specifics of philosophical publications on the pages of particular journals – “Universitetskie izvestia”, “Trudy Kievskoi dukhovnoi akademii”, “Khristianskaya mysl’”. The author proved it using philosophical articles devoted to the ideas of Western European philosophy in the “Khristianskaya mysl’” journal (1916–1917). Firstly, she characterized the features that distinguished the journal from other periodicals: 1) its authors were united not by belonging to a certain academic institution, but by the commonality of the Orthodox worldview; 2) it had a scientific and educational character, i.e. it was intended for both professional and amateur philosophers. Secondly, the author noted the characteristic features of the analysis of Western European philosophy in “Khristianskaya mysl’”. She demonstrated that both the choice of topics and the perspective of the study were not determined by the purely academic interests of the authors of the articles, but by their understanding of the threat of certain ideas to both religious consciousness and the humanistic paradigm. In particular, she showed that such an approach was characteristic: 1) for criticizing certain types of science materialism (monastic philosophy of E. Haeckel, anti-metaphysical project of L. Boltzmann) as an attempt to replace religion and as a tool for opposing science and religion; 2) for criticizing the anti-humanism of secular philosophical anthropology, based on the postulates of classical rationalism, and substantiating Christian anthropology as its alternative. (shrink)

This new work offers radical new study of Levinas and Camus, two leading thinkers of the 20th century.

This chapter describes some of the varieties of philosophical humanism and different conceptions of, and attitudes towards, the natural sciences. I focus on three kinds of humanism evident in 20th century European philosophy – humanism as essentialism, humanism as rational subjectivity, and existential humanism. Some are strongly allied to the sciences, others are antipathetic to them, while others offer subtler positions. By emphasising this diversity, I want to oppose claims about the inevitability of (...) an 'alliance' of science to humanism, and that claim that to be a humanist is something we must approve or applaud. At best, those 'alliances' and that praiseworthiness will only be true of certain varieties of humanism. (shrink)

According to the origin of the word "humanism" and the concept of humanitas where the former comes from, management could be called humanistic when its outlook emphasizes common human needs and is oriented to the development of human virtue, in all its forms, to its fullest extent. A first approach to humanistic management, although quite incomplete, was developed mainly in the middle of the 20th century. It was centered on human motivations. A second approach to humanistic management (...) sprang up in the 80's and centered on organizational culture. This implied a wider approach to the human condition while taking into account the influence of culture on behaviors and decisionmaking, but it is incomplete, too. There is a third approach to humanistic management, which is still emerging, that considers a business enterprise as a real community of persons. That means promoting unity and favoring the acquisition of human virtues. This humanistic management approach is a real challenge in order to achieve a higher moral quality in management, human virtues among people and more efficient organizations. (shrink)

Noted scholar and humanist argues that we can find answers to important human questions without recourse to faith in a supernatural deity. What gives purpose to our existence? What happens to our mind and body when we die? What invests our lives with meaning and propels us to go on from day to day? These are some of the questions that have occupied humankind for centuries. Do solutions to these problems of life and death depend, as many believe, on the (...) existence and intervention of a supernatural creator god? In this contribution to the Prometheus Lecture Series, noted scholar and humanist Kurt Baier, one of the leading ethical theorists of the 20th century, contends that rational humanism is the best alternative to theism. In Problems of Life & Death: A Humanist Perspective, he offers a lively discussion of humanism and supernaturalism; problems of practical wisdom featuring death and the good; and traditional moral problems. Part one traces contemporary rational humanism to its roots in ancient Greece; its revival in the Christian renaissance; its development during the scientific revolution, the 18th century Enlightenment, the Darwinian theory of evolution, and its contemporary developments. Part two answers broad questions of practical wisdom from the rationalist point of view. The third part offers a rationalist conception of morality to replace "the will of God" as the impetus for human action. Baier then applies this moral stance to a number of contemporary moral problems including how to lead a rewarding life, homosexual behavior, birth control, and suicide. With fresh ideas, a carefully argued thesis, and convincing conclusions, Baier shows how the rational humanist can come to grips with some of the deepest problems of human existence, without assumptions based on religious faith. (shrink)

This paper addresses the philosophical and cultural significance of the concept of «sobornost’» both in the cultural context of Silver Age and in the historical context of World War I. The analysis of Ivanov’s thought is based on a philological approach of his essay «Legion and Sobornost’», in which the author explains his understanding of such terms as organisation, cooperation, collectivism in order to clarify his own idea of collegiality and the ontological opposition of the title. The opposition between legion (...) and collegiality duplicates the confrontation between Germany and Russia. Vyach. Ivanov first conducts a cultural analysis of such a confrontation, and criticizes Nietzscheanism in German culture at the turn of the 19th and 20th centuries. He proves the false understanding of the organization in modern German culture. In his opinion, the main values of freedom and personhood are the measure of lies or truth. In the last chapter of his essay, Vyach. Ivanov gives his own definition of collegiality, not referring to Russian thinkers, but quoting the two cities of St. Augustine’s thought. The author of the article shows that the culturological perspective is overcome by the Christian anthropological and mystical perspective, which proclaims humanism and Christocentrism. Therefore, accordind to Vyach. Ivanov, the word “sobornost” is a “universal word”, which mentions that the true social union has Christ as its center. In this sense, the concept of collegiality signifies the same mystical reality that the City of God of St. Augustine. (shrink)

Volume Three, “The Crisis of Humanism,” commences with an important essay on the challenge to the humanist tradition posed in the late 19th century by historical materialism, existentialism and positivism. These Jewish thinkers of the late 19th and early 20th century addressed the general European value crisis while laying foundations for Jewish renewal: Hess, Lazarus, Cohen, Ahad Ha-Am, Dubnow, Berdiczewski, and the theorists of Yiddishism and Labor Zionism.

Western tradition has always been fundamentally anthropocentric. With the scientific mind, modern humans have achieved a sort of colonization of the rest of nature, where only their own benefit makes any sense. This conception has been in a period of crisis since the second half of the 20th century, particularly the final third, and we are witnessing the toppling of some of the ontological principles that made western humanity. Greek philosophy, the Judeo-Christian tradition, the Renaissance, these are the (...) three great moments of this anthropocentrism; the fourth was human domination of nature and the cosmos. Since the second half of the 20th century this situation has produced a counter-consciousness, western anthropocentrism’s consciousness of hybris, the awareness of having overstepped every limit and every frontier with the self-destruction brought by the atom bomb. The dual posture of pride and fall into hybris forms the grand philosophical backdrop to the ethical, political and ideological debates that are currently going on around developments in biology and genetics. This being so, is it possible for human beings, in philosophical, intellectual and artistic terms, to transcend anthropocentrism? Yes, it is, through self-restraint, the ancient sofrosyne, which demanded moderation when faced with hybris. But westerners are afraid of transcending anthropocentrism; the idea that humans are nothing strikes fear into their hearts (pancosmic cold). An intermediate way is wanted: we need to rediscover awareness of a certain animism, rediscover the soul of the world. (shrink)

Isaiah Berlin and Stuart Hampshire's early engagements with logical positivism and ordinary language philosophy are examined as historical and philosophical reference points for locating an alternative – interpretive and humanist – tradition that developed within analytic philosophy at Oxford in the 20th C. Berlin and Hampshire's writings show the legacy of an enduring Idealist philosophy, one that nonetheless had to be revised and reinvented against the new empiricist challenges brought on by the rise of analytic philosophy. Berlin and Hampshire (...) rejected idealism's metaphysical pretensions of the Absolute in favor of the new empiricism's insistence on grounding philosophy in experience, but staunchly opposed applying the latter's narrowly ‘scientistic’ view of knowledge to human experience, re-affirming the indivisible connections between epistemological issues and moral and political issues. The idealist themes they expounded are most clearly evident in their arguments for an interpretive philosophy in opposition to the reductivist tendencies of logical positivism, and in their defense of humanist liberalism against the drive of analysis toward naturalism where inquiry into human life is concerned. Such themes include: (i) an anti-naturalist, vitalist, philosophy of human sciences, (ii) an insistence on the intrinsic force and importance of human values against moral relativism, and (iii) the recognition of the political significance of the plurality of human values. As such, Berlin and Hampshire reveal the strong interpretive and humanist ways of reasoning from within the analytic tradition itself. Moreover, these interpretive and humanist themes continue to have strong echoes, this paper argues, in the development of post-analytic political theory in the latter half of the 20th century through today, as further evinced in the ideas of Bernard Williams (1929–2003) and Charles Taylor (b. 1931). By calling attention to such continuities, this paper reveals how moral and political philosophy in the Anglophone world lay not moribund but continued to develop in the heyday of analytic philosophy from the late ‘30s to the ‘50s and onward, thereby challenging the commonplace of the ‘death’ of normative political theorizing until Rawls reinvigorated it in the ‘70s. ☆ Special thanks are owed to Amy McCready, an astute reader of a preliminary draft of this paper. Also, the fearless members of the Contemporary Histories of Political Theory Working Group and participants of the Post-Analytic Political Theory Workshop at University of California, Berkeley provided useful insights and even more useful criticisms. (shrink)

This book examines the lasting influence of the academic culture wars of the late 20th century on the humanities and progressive politics, and what to make now of those furious debates over postmodernism, multiculturalism, relativism, critical theory, deconstruction, post-structuralism, and so on. In an effort to arrive at a fair judgment on that question, the book reaches for an understanding of postmodern theorists by way of two genres they despised; and hopes, for that reason, to do them justice. (...) The story, in its telling, justifies two basic claims: first, that the phenomenological/hermeneutical tradition is the most suitable source of theory for a humanism that aspires to be truly universal; and, second, that the ethical and political aspect of the human condition is authentically accessible only through narrative. In conclusion, it argues that the postmodern moment was a necessary one, or will have been if we rise to the occasion—and that that is its historical significance. (shrink)

Georges Bataille (1887–1962) is one of the most significant thinkers of the 20th century, whose anti-humanist anthropology influenced subsequent existentialist and post-structuralist philosophy. His wide-ranging writings (across philosophy, archaeology, economics, sociology, poetry, erotica and history of art) frequently mention children, childhood and childishness, and yet there has hitherto been little to no attention paid to this aspect of his work. This article opens up a neglected theme in Bataille studies, and also explores the consequences of Bataille's presentation of (...) the human condition for our understanding of the pedagogical relationship. Of particular interest is the idea of the agentic child, which occupies such an important place in childhood studies, educational theory and public policy. In the light of Bataille's anthropology, I shall explore the idea that the pursuit of children's agency is the victim of its vaunting ambition. (shrink)

Tra le figure più importanti del dibattito filosofico italiano del Novecento, Antonio Banfi ha svolto nell'Italia del secondo dopoguerra anche un ruolo politico di rilievo come senatore del PCI. La sua interpretazione del marxismo ha presentato una forte accentuazione umanistica. Tra i suoi scolari filosofi e storici della filosofia come Giulio Preti, Enzo Paci, Remo Cantoni, Paolo Rossi. Il saggio prende in esame la prima fase della riflessione filosofica di Banfi, nella quale ha una importanza decisiva la conoscenza diretta del (...) dibattito tedesco tra le due guerre mondiali, in primo luogo della fenomenologia di Husserl e della ontologia di N. Hartmann. I Principi di una teoria della ragione - libro apparso alla fine degli anni '20 - e poi una serie di incisivi saggi degli anni '30 documentano una conoscenza approfondita e critica di un dibattito di cui mostrerà di nutrirsi in misura decisiva l'interpretazione di Banfi non solo di Hegel, ma anche di Marx. Among the leading philosophers in Italy during the 20th century, Antonio Banfi played an important role not only in the cultural debate during the 1930s and the 1940s, but also in the political scene of post-war Italy, advocating - as a representative of the Italian Communist Party in Italian Senate - a liberal, humanist view of Marxism. Among his students were influential philosophers and historians of philosophy such as Giulio Preti, Enzo Paci, Remo Cantoni and Paolo Rossi. This paper investigates the first phase of Banfi's philosophical development, an analysis of which must include a scrutiny of Banfi's deep indebtedness to German debate between the two World Wars, primarily Husserl's phenomenology and Hartmann's critical ontology. Banfi's phenomenological apprenticeship at the school of Husserl, and the sensitive and critical attitude of his presentation of the German debate in his Principi di una teoria della ragione, are of substantial importance in nourishing his later interpretation of Hegel and Marx. (shrink)

This article explores the vagaries of Agnes Heller's relationship to humanism. It initially outlines a brief account of both the historical adventures of humanism and of the great debates in the middle of the 20th century that conditioned the contemporary reception of the concept of humanism. It then analyses Heller's own unique intellectual formation under the tutelage of Lukács. After briefly outlining her initial commitment to his humanist programme for the ‘Renaissance of Marxism’, it looks (...) in more depth at her initial critique of its humanist philosophical anthropology and her efforts, under the auspices of Arendt, to develop a more sophisticated account of the human condition. The analysis of Heller finally explores the impact of a postmodern awareness of contingency, fallibility and historical open-endedness on this account. The article concludes by pointing to both the commonalities and differences with the contemporary critical humanism of Tzvetan Todorov. It is argued that despite the many parallels, these differences signify Heller's final parting of the ways with humanism strictly speaking and also represent unresolved issues for any reanimation of contemporary humanism. (shrink)

The article discusses the relations between humanism and humanitarianism through the prism of rationality, which allows to identify the significant contradictions between their essences and methods of implementation as well as to reveal the subtleties and differences in the relationship between them. The author demonstrates the interrelation of the idea of rationality as reasonability with the theory of humanism and its practices; it is shown that the charges of inhumanity against rationality can be addressed mainly to instrumental reasonability, (...) which occupies a dominant position in the society of Modernity. The inconsistency of the development of humanism in recent years is examined. On the one hand, first organizationally formed humanistic movements emerged in the 20th century and humanism gradually became a common social practice. On the other hand, starting from the second half of the 20th century, representatives of the postmodern and religious-conservative traditions more and more clearly pronounce statements about the crisis of humanistic ideology. It is determined that the classical concept of secular humanism has lost its representativeness to social realities because its model of a person becomes outdated and requires rethinking and renewal. It is emphasized that the role of humanitarian technologies is increasing under the new conditions of the science functioning in modern society, in which any knowledge, including natural and technical, acquires a humanitarian dimension. Therefore, the humanitarian component is a necessary part of any science today since the humanitarian component offers a pragmatical and axiological comparison of the scientific achievements with the life-world of men and their needs. The author concludes that rational strategies for overcoming the crisis of humanism are associated with new ontologies and represent attempts to understand the transformations of humanistic values in the technoscientific world. (shrink)

Adorno, an important selection by Horkheimer and Adorno (from Dialectic of Enlightenment), as well as works by Walter Benjamin, Leo Lowenthal, Herbert Marcuse, Norbert Elias, and Jurgen Habermas."--BOOK JACKET.

R.G. Collingwood (1889-1943) was an English philosopher, historian and practicing archaeologist. His work, particularly in the philosophy of action and history, has been profoundly influential in the 20th and 21st century. Although the importance of his work is indisputable, this is the first book to consider how and why it actually matters. Giussepina D'oro considers the importance of Collingwood as a thinker who thinks kaleidoscopically and, unlike lots of contemporary philosophers, refuses to focus on narrow, technical interests but (...) instead, observes the whole world of thought. Why Collingwood Matters revives Collingwood's conception of the role and character of philosophical analysis and shows how it informs his understanding of the mind, what it means to act, and what it means to understand the past historically. It also argues for the relevance of his metaphilosophical approach to the challenge posed by the Anthropocene and the global environmental crisis. Both an elucidation of Collingwood's thought and a lively exploration of it's contemporary relevance, Why Collingwood Matters provides a much-needed examination of a 20th-century polymath. (shrink)

Este artículo propone explorar algunos de los vínculos que es posible establecer entre el pensamiento indígena y el afrodescendiente que se ha desarrollado en América Latina durante el siglo XX. El caso que aquí trabajamos pone en relación al Caribe con los Andes, y más específicamente, a un intelectual indígena de Bolivia y un afrocaribeño de Martinica: Fausto Reinaga y Frantz Fanon. Reparamos en las referencias que hace Reinaga a la obra de Fanon en sus libros inaugurales del pensamiento indianista, (...) señalando que estas no son accesorias sino fundamentales para el tipo de indianismo que el autor quechua-aymara elabora, uno de tipo anticolonial en el que se encuentra presente un horizonte universal y humano. This article explores links that can be established among indigenous and Afro-descendent thought developed in Latin America during the 20th century. By drawing a comparison between the Caribbean and Andean regions, we specifically concentrate on the intellectual work of an indigenous Bolivian and an Afro-Caribbean from Martinique: Fausto Reinaga and Frantz Fanon. Reinaga’s inaugural writings on indianista thought reveal several references to the work of Fanon, providing material for our analysis. We argue that such allusions are not mere accessories, but rather fundamental elements for the kind of indianismo that the Quechua-Aymara author develops; that is, an anticolonial thought in which universal and human horizons are present. (shrink)

Contrary to its heaping disasters, various actors and interpreters viewed the 20th century as the century of progress. This was as true of certain Marxists, or communists, as it was of Americanists such as Parsons. The temptation was to view the century, even in progress, as result, to view change as the precondition rather than as the process. Capitalism and modernity live on, rather, in the permanent revolution of liquid modernity. Capitalist, or at least liberal-democratic, and (...) socialist utopias nevertheless behaved as though perpetual peace was possible, if not impending. Uncertainty and contingency reigned in everyday life, if not in intellectual or progressive culture. Only now does the serpent again have its tail in its mouth. (shrink)

Includes: Gunther Anders, "Victims of Aggression"; Hannah Arendt, "From the Life of the Mind; " Ernst Bloch, "On Fine Arts in the Machine Age, From "The ...

Written by one of Italy's leading contemporary thinkers and available in English for the first time, this book surveys the key themes in Continental aesthetics.

Historically, the scientific method has been said to require proposing a theory, making a prediction of something not already known, testing the prediction, and giving up the theory (or substantially changing it) if it fails the test. A theory that leads to several successful predictions is more likely to be accepted than one that only explains what is already known but not understood. This process is widely treated as the conventional method of achieving scientific progress, and was used throughout the (...) twentieth century as the standard route to discovery and experimentation. But does science really work this way? In Making 20th Century Science, Stephen G. Brush discusses this question, as it relates to the development of science throughout the last century. Answering this question requires both a philosophically and historically scientific approach, and Brush blends the two in order to take a close look at how scientific methodology has developed. Several cases from the history of modern physical and biological science are examined, including Mendeleev's Periodic Law, Kekule's structure for benzene, the light-quantum hypothesis, quantum mechanics, chromosome theory, and natural selection. In general it is found that theories are accepted for a combination of successful predictions and better explanations of old facts. Making 20th Century Science is a large-scale historical look at the implementation of the scientific method, and how scientific theories come to be accepted. (shrink)

Three early 20th-century attempts at unifying separate areas of biology, in particular development, genetics, physiology, and evolution, are compared in regard to their success and fruitfulness for further research: Jacques Loeb’s reductionist project of unifying approaches by physico-chemical explanations; Richard Goldschmidt’s anti-reductionist attempts to unify by integration; and Sewall Wright’s combination of reductionist research and vision of hierarchical genetic systems. Loeb’s program, demanding that all aspects of biology, including evolution, be studied by the methods of the experimental sciences, (...) proved highly successful and indispensible for higher level investigations, even though evolutionary change and properties of biological systems up to now cannot be fully explained on the molecular level alone. Goldschmidt has been appraised as pioneer of physiological and developmental genetics and of a new evolutionary synthesis which transcended neo-Darwinism. However, this study concludes that his anti-reductionist attempts to integrate genetics, development and evolution have to be regarded as failures or dead ends. His grand speculations were based on the one hand on concepts and experimental systems that were too vague in order to stimulate further research, and on the other on experiments which in their core parts turned out not to be reproducible. In contrast, Sewall Wright, apart from being one of the architects of the neo-Darwinian synthesis of the 1930s, opened up new paths of testable quantitative developmental genetic investigations. He placed his research within a framework of logical reasoning, which resulted in the farsighted speculation that examinations of biological systems should be related to the regulation of hierarchical genetic subsystems, possibly providing a mechanism for development and evolution. I argue that his suggestion of basing the study of systems on clearly defined properties of the components has proved superior to Goldschmidt’s approach of studying systems as a whole, and that attempts to integrate different fields at a too early stage may prove futile or worse. © 2011 Elsevier Inc. (shrink)

My analysis here is an attempt to bring out the main through-line in the development of Bulgarian philosophy of law today. A proper account of Bulgarian philosophy of law in the 20th century requires an attempt to find, on the one hand, a solution to epistemological and methodological problems in law and, on the other, a clear-cut influence of the Kantian critical tradition. Bulgarian philosophy of law follows a complicated path, ranging from acceptance and revision of Kantian philosophy (...) to the development of interesting theories on the logic of legal reasoning. (shrink)

From reviews of the hardback edition: a deep study of 20th century field ... of the conceptual origins and development of twentieth century field theories, ...

As indicated by its title, this book provides an overview of philosophy of science in the twentieth century. It focuses mostly on post-WWII philosophy of science, but it discusses earlier developme...

Please see the extended abstract in the attached file.

The central thesis of this article is that by anchoring bioethics' core conceptual armamentarium in a four-principled theory emphasizing autonomy and treating justice as a principle of allocation, theorists inadvertently biased 20th-century bioethical scholarship against addressing such subjects as ableism, anti-Black racism, classism, and other forms of discrimination, placing them outside of the scope of bioethics research and scholarship. It is also claimed that these scope limitations can be traced to the displacement of the nascent concept of respect (...) for persons—a concept designed to address classist and racist discrimination—with the morally solipsistic concept of autonomy. (shrink)

This article is based on a discussion held in Athens in April 2002, in the framework of a research visit, supported by the National Technical University of Athens, among the following participants: Alexander Pavlovits Ogurtsov (APO), Svetlena Sergeevna Neretina (SSN), and Michalis Assimakopoulos (MA) who translated and annotated the Russian text. The later wishes to thank his Russian teachers in philosophy, E.A. Mamchur and language, A.A. Nekrasova The translation was reviewed and emended by E.M. Swiderski, editor of SEET.Svetlana Neretina is (...) senior researcher in the Institute of Philosophy of the Russian Academy of Sciences (RAS), doctor of philosophy, titled professor for medieval philosophy, author of: The Conceptualism of Peter Abelard (1994), Believing Reason (1995), Tropes and Concepts (1999), Time of Culture (2000, with A. Ogurtsov), articles and translations on Philosophy of culture, email, [email protected]. (shrink)

A review of the Collected Writings of T. E. Hulme. Argues that Hulme, a philosopher/journist/poet who was killed in WWI, was a forerunner of the 20th-cent. mind, esp. as reflected in modernist poetry (T. S. Eliot, Imagism, Ezra Pound), aesthetics (Wilhelm Worringer), philosophy (Bergson, Jaspers, Wittgenstein), and politics (Charles Maurras, Georges Sorel).