Readable and accessible collection of papers re thinking machines.

Building on research demonstrating relationships between well being and perceptions of aspects of life as sacred, this study describes the rationale for and development of a scale measuring perceiving sacredness in life. It then explores associations between perceptions of sacredness in life and these four domains: religious/spiritual, personal, social, and situational. Participants responded to a mailing to a national random sample within the United States, completing 16 scales pertaining to the religious/spiritual, personal, social, and situational domains. While many variables were (...) correlated with perceiving sacredness in life, there were three overall predictors: intrinsic religiosity, mysticism, and community service attitude. (shrink)

Researchers have iterated that the future of synthetic biology and biotechnology lies in novel consumer applications of crossing biology with engineering. However, if the new biology’s future is to be sustainable, early and serious efforts must be made towards social sustainability. Therefore, the crux of new applications of synthetic biology and biotechnology is public understanding and acceptance. The RASVaccine is a novel recombinant design not found in nature that re-engineers a common bacteria to produce a strong immune response in humans. (...) Synthesis of the RASVaccine has the potential to improve public health as an inexpensive, non-injectable product. But how can scientists move forward to create a dialogue of creating a ‘common sense’ of this new technology in order to promote social sustainability? This paper delves into public issues raised around these novel technologies and uses the RASVaccine as an example of meeting the public with a common sense of its possibilities and limitations. (shrink)

Researchers have iterated that the future of synthetic biology and biotechnology lies in novel consumer applications of crossing biology with engineering. However, if the new biology’s future is to be sustainable, early and serious efforts must be made towards social sustainability. Therefore, the crux of new applications of synthetic biology and biotechnology is public understanding and acceptance. The RASVaccine is a novel recombinant design not found in nature that re-engineers a common bacteria to produce a strong immune response in humans. (...) Synthesis of the RASVaccine has the potential to improve public health as an inexpensive, non-injectable product. But how can scientists move forward to create a dialogue of creating a ‘common sense’ of this new technology in order to promote social sustainability? This paper delves into public issues raised around these novel technologies and uses the RASVaccine as an example of meeting the public with a common sense of its possibilities and limitations. (shrink)

Experiential evidence shows that pain is associated with common meanings. These include a meaning of threat or danger, which is experienced as immediately distressing or unpleasant; cognitive meanings, which are focused on the long-term consequences of having chronic pain; and existential meanings such as hopelessness, which are more about the person with chronic pain than the pain itself. This interdisciplinary book - the second in the three-volume Meanings of Pain series edited by Dr Simon van Rysewyk - aims to better (...) understand pain by describing experiences of pain and the meanings these experiences hold for the people living through them. The lived experiences of pain described here involve various types of chronic pain, including spinal pain, labour pain, rheumatic pain, diabetic peripheral neuropathic pain, fibromyalgia, complex regional pain syndrome, endometriosis-associated pain, and cancer-related pain. Two chapters provide narrative descriptions of pain, recounted and interpreted by people with pain. Language is important to understanding the meaning of pain since it is the primary tool human beings use to manipulate meaning. As discussed in the book, linguistic meaning may hold clues to understanding some pain-related experiences, including the stigmatisation of people with pain, the dynamics of patient-clinician communication, and other issues, such as relationships between pain, public policy and the law, and attempts to develop a taxonomy of pain that is meaningful for patients. Clinical implications are described in each chapter. This book is intended for people with pain, their family members or caregivers, clinicians, researchers, advocates, and policy makers. (shrink)

David Hume's Dialogues Concerning Natural Religion is a philosophical and literary classic of the highest order. It is also an extremely relevant work because of its engagement with issues as alive today as in Hume's time: the design argument for a deity, the problem of evil, the dangers of superstition and fanaticism, the psychological roots and social consequences of religion. In this outstanding and unorthodox collection, an international team of scholars engage with Hume's classic work. The chapters include state-of-the-art contributions (...) on the central interpretive questions posed by the Dialogues as well as major contributions relating it to contemporary issues in philosophy of religion, philosophy of science, moral psychology, and social philosophy. Additional contributions tackle the historical and philosophical background of the Dialogues, relating it to Hume's own systematic philosophy, to the work of other key seventeenth and eighteenth-century figures - Locke, Clarke, Bayle, Cudworth, Malebranche, Spinoza, Lord Bolingbroke, and Voltaire, among others - to early modern neo-Epicureanism in the life sciences, and, notably, to what Darwin missed by thinking too much like William Paley and not enough like Hume's Philo. Overall, this volume provides fresh and even groundbreaking perspectives on Hume's Dialogues Concerning Natural Religion. It is essential reading for students and scholars of Hume, the history of modern philosophy, philosophy of religion and the history and philosophy of science. (shrink)

In his recent critical notice of The Bounds of Cognition in this journal, Justin Fisher advances a set of concerns that favor the hypothesis that, under certain circumstances, cognitive processes span the brain, body, and world. One is that it is too much to require that representations in cognitive process must have non-derived content. A second is that it is possible that extended objects bear non-derived content. A third is that extended cognition might advocate the extension of certain general categories (...) of cognition. A fourth is that Bounds misapplies Andy Clark and David Chalmers’ so-called “parity principle.” The purpose of this rejoinder is to show how Fisher’s concerns can be, or have already been, addressed. (shrink)

That about sums up what is wrong with Clark's view.

This paper will defend the cognitivist view of cognition against recent challenges from Andy Clark and Richard Menary. It will also indicate the important theoretical role that cognitivism plays in understanding some of the core issues surrounding the hypothesis of extended cognition.

This is a plausible reading of what Clark and Chalmers had in mind at the time, but it is not the radical claim at stake in the extended cognition debate.[1] It is a familiar functionalist view of cognition and the mind that it can be realized in a wide range of distinct material bases. Thus, for many species of functionalism about cognition and the mind, it follows that they can be realized in extracranial substrates.[2] And, in truth, even some (...) non-functionalist views of cognition apparently allow for the possibility that cognition extends into the external world.[3] So, the (logical, conceptual, or nomological) possibility of extended cognition seems to us not the kind of radical view the advocates of this view have often implied. This is not, of course, to assess or pass judgment on the truth of these possibilities; it is only to note that they are not what most agitates people about the hypothesis of extended cognition. Framing the radical extended cognition hypothesis is a more delicate matter than framing the modal extended cognition hypothesis, but something like the following is in the ballpark. The radical extended cognition hypothesis maintains that, in many mundane cases of tool use, human cognitive processes extend into the tools. The principal reason this hypothesis is so delicate is that there remains much room for dispute about what constitutes a. (shrink)

In the correspondence with Clarke, Leibniz proposes to construe physical theory in terms of physical (spatio-temporal) relations between physical objects, thus avoiding incorporation of infinite totalities of abstract entities (such as Newtonian space) in physical ontology. It has generally been felt that this proposal cannot be carried out. I demonstrate an equivalence between formulations postulating space-time as an infinite totality and formulations allowing only possible spatio-temporal relations of physical (point-) objects. The resulting rigorous formulations of physical theory may be seen (...) to follow Leibniz' suggestion quite closely. On the other hand, physical assumptions implicit in the postulation of space-time totalities are made explicit in the reconstruction of the space-time versions from the physical-relation versions. (shrink)

This is a review of Andy Clark's book, Supersizing the Mind.

A review of Andy Clark's Surfing Uncertainty.

Two problems in the paper by EGR are considered. One is the lack of any direct confirmatory evidence for the elegant rational reconstruction. The second is a significant gap in the historical account, just at the critical point in Einstein's discovery process -- namely, the reanalysis of simultaneity. In addition, the EGR account appears in danger of being overly focused on the electrodynamical aspect of special relativity to the exclusion of optical null experiments, and in particular to the exclusion of (...) the role of the 1887 Michelson-Morely interferometer experiment. The author disagrees with Miller on the Kantian aspects of Poincare, and on the role of Anschauungen, preferring to sketch instead a more important role for a Mach-like analysis of fundamental scientific concepts. It is argued that Miller has misconstrued the difference between an axiomatic theory and a "theory of principle" in Einstein's approach. Finally, some suggestions are made as to how the gap in our analysis of Einstein's revolution in simultaneity might be reexamined. (shrink)

Ever since the rhetorical turn in education, education scholars have recognized the importance of rhetoric in constructing and mediating human society. They have turned to rhetorical theory to come to terms with this rhetorically mediated reality and to engage students as critical citizens within it. Much of this work draws on rhetorical theorist Kenneth Burke, but much of Burke’s work remains unexplored in this area. We argue that his theories can be part of a user’s guide to educate students (...) about rhetoric’s function in society, to educate them about the opportunities and pitfalls that rhetoric brings. In this essay, we offer his dramatistic pentad as part of this larger user’s guide. The pentad identifies the logical elements of action and provides a model that explains the “grammar of motives”. It also provides a method for analyzing statements of motives, which rhetorical critics have long used to describe and explain strategic constructions of motives. Although the pentad is relatively easy to teach and to understand, its application to particular discourses can reveal complex relationships among the elements of action, laying bare their operation within the grammar of motives. We claim that the pentad offers lessons for students to engage with important societal issues, lessons about the limitations of any one construction of motives and how to overcome those limitations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Individual in Relation to the Sangha in American Buddhism:An Examination of "Privatized Religion"Kenneth K. TanakaIn his celebrated book Bowling Alone (2000), Robert Putnam noted the increased level in the phenomenon of "privatized religion" within the previous thirty-five years. Many of the Baby Boomer generation left churches in the late 1960s and the 1970s. Some sought out new religious movements and religious therapies, but most simply "dropped out" (...) of organized religion altogether. He cites Wade Clark Roof and William McKinney, specialists in American religion, who describe the outcome of this trend in American religious behavior: "[The consequence was a] tendency toward highly individualized religious psychology without the benefits of strong supportive attachments to believing communities. A major impetus in this direction in the post-1960s was the thrust toward greater personal fulfillment and quest for the ideal self.... In this climate of expressive individualism, religion tends to become "privatized," or anchored in the personal realms."1 Putnam observes that although privatized religion may be "morally compelling and psychologically fulfilling," it involves less social capital than environments in which individuals are connected to other individuals in shared faith commitment.Interestingly, American Buddhism may be one of the beneficiaries of this trend, for the recent growth of Buddhism in the United States is partly attributable to the climate of "privatized" religion. Nowhere is this symbolized more than by the so-called Nightstand Buddhists.2The Nightstand Buddhists derive their name from their practice of placing a Buddhist meditation book on the nightstand after reading it before they go to sleep. They get up the next morning and practice to the best of their ability the meditation they had read about the night before. Further, they may frequently attend lectures at the local university and visit a Buddhist center's web-page or participate in an online Buddhist discussion group. And if we were to visit them, we might find their homes decorated with Buddhist artifacts.But these Nightstand Buddhists do not show up in any statistics on the [End Page 115] American Buddhist population because they would not identify themselves as Buddhists. According to Thomas Tweed, who coined the term Nightstand Buddhists, "Sympathizers (= Nightstand Buddhists) are those who have some sympathy for Buddhism but do not embrace it exclusively or fully. When asked, they would not identify themselves as Buddhists. They would say they are Methodists, or Jewish, or unaffiliated."3 However, they have been an important part of the story of Buddhism in America from its beginning and continue to be so today.Among the three million Buddhists currently estimated to be in the United States, I believe there are Buddhists who exhibit many of the same characteristics as the Nightstand Buddhists. And this number is significant, particularly among those converts to Buddhism whose main practice is meditation. This group of convert Buddhists is one segment of the larger Buddhist community in the United States, which I have categorized into four groups.41. New Asian American Buddhists (those who have mostly arrived in the United States since the 1960s: Vietnamese, Thai, Korean, Cambodian, Myanmar, Laotian, and Sri Lankan).2. Old-line Asian American Buddhists (those who were established before World War II: Chinese and Japanese).3. Convert Buddhists whose main practice is meditation (predominately Euro-Americans practicing in the Zen, Vipassanā, and Tibetan traditions).4. Convert Buddhists whose main practice is chanting (Sōkagakkai International–USA, a sizable percentage of whom are African and Hispanic Americans).In this paper, I wish to focus on a Jōdo Shinshū temple from the second group (old-line Asian American Buddhists) and on several centers collectively that belong to the Zen, Vipassanā, and Tibetan traditions from the third group (convert Buddhists whose main practice is meditation), looking at the manner in which individuals relate to their respective institutions and traditions, with special attention given to the phenomenon of "privatized religion."For purposes of this paper, my definition of "privatized religion" is based on the observation of Roof and McKinney, cited above, as "a tendency for individuals (1) to emphasize practicing at home over religious centers, and (2) to value the subjective and the inward." The homebound orientation is connected... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 217-221 [Access article in PDF] Book Review Buddhism in America Luminous Passage: The Practice and Study of Buddhism in America Buddhism in America. By Richard Hughes Seager. Columbia Contemporary American Religion Series. New York: Columbia University Press, 1999. Luminous Passage: The Practice and Study of Buddhism in America. By Charles S. Prebish. Berkeley and Los Angeles: University of California Press, 1999. These two books are (...) general overviews of Buddhist religion as practiced in America. 1 Buddhism in America is written for a general audience, even for readers unfamiliar with Buddhism, and would work well as a textbook. Luminous Passage presupposes some familiarity with the topic of Buddhism in America, and is addressed mainly to fellow scholars and supporters of Buddhism. Both books focus on Buddhist communities in America (leaders and institutions) and opt not to discuss Buddhist thought, [End Page 217] doctrine, or theology (margology). This review will describe each book in turn, and then raise some issues.Seager characterizes Buddhism in America as "a road map to the American Buddhist landscape, in which histories, communities, institutions, and individuals are set in meaningful relationship to each other in order to make sense of developments that are often baffling in their complexity" (xii). Buddhism in America is divided into three parts and fourteen chapters. Part 1 (chapters 1-4) offers background information on basic Buddhist teachings, institutions, historical traditions, and a brief history of Buddhism in America. Part 1 is a useful primer for readers unfamiliar with Buddhism and adds to this book's value as a college textbook. Part 2 (chapters 5-10) is "the heart of the book," with chapters on the Japanese Pure Land sect Jodo Shinshu (Buddhist Churches of America), the proselytizing movement Soka Gakkai, Japanese Zen Buddhism, Tibetan Buddhism, Theravada Buddhism (including vipassana meditation groups), and "other" forms of Buddhism (Chinese, Korean, and Vietnamese). Part 3 (chapters 11-14) discusses the themes of gender, social engagement, interreligious dialogue, and Americanization. The book concludes with seventeen profiles of prominent Buddhist figures, a chronology, glossary, resources, and an index. The glossary is superfluous (the index directs the reader to longer definitions in the text), and is misleading in several cases (e.g., "bodhisattva" should be defined as "enlightenment being," not "wisdom body"). The section of resources includes select annotated bibliographies of books, periodicals, videos, and Web sites (75 percent current). The list of videos is particularly valuable for teaching.Chapter 13, "Intra-Buddhist and Interreligious Dialogue," will be of particular interest to readers of this journal. The section on Christian-Buddhist dialogue is very short (221-225), mostly on Thomas Merton and his legacy. In keeping with his focus on communities rather than doctrines, Seager approaches the topic of interreligious encounter by discussing recent dialogues rather than by discussing doctrinal or philosophical issues.Luminous Passageis also a book about Buddhist communities. It is intended as a companion volume to The Faces of Buddhism in America, a collection edited by Prebish and Kenneth Tanaka and published simultaneously by University of California Press. Like Seager's book, Luminous Passage is based on recent fieldwork, but unlike the former book, Luminous Passage is also based on the author's encounters with Buddhist figures over the years and his career as a buddhologist. The author's personal approach to his topic is both a strength and a weakness. An advantage of writing such a personal book is the plethora of interesting anecdotes that the author is able to include. However, a disadvantage to writing such a personal book is that the book becomes strongly shaped by the author's personal concerns. The author identifies himself as a Buddhist academic, and the book expresses his own ideals and hopes for the future of "American Buddhism." As the title of the book suggests, the author is hopeful for a "luminous passage," an evolution of the Buddhist traditions in America into an identifiably American Buddhism.Luminous Passage has six chapters, plus preface and appendix. Chapter 1 sketches [End Page 218] the history of Buddhism in America and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 217-221 [Access article in PDF] Book Review Buddhism in America Luminous Passage: The Practice and Study of Buddhism in America Buddhism in America. By Richard Hughes Seager. Columbia Contemporary American Religion Series. New York: Columbia University Press, 1999. Luminous Passage: The Practice and Study of Buddhism in America. By Charles S. Prebish. Berkeley and Los Angeles: University of California Press, 1999. These two books are (...) general overviews of Buddhist religion as practiced in America. 1 Buddhism in America is written for a general audience, even for readers unfamiliar with Buddhism, and would work well as a textbook. Luminous Passage presupposes some familiarity with the topic of Buddhism in America, and is addressed mainly to fellow scholars and supporters of Buddhism. Both books focus on Buddhist communities in America (leaders and institutions) and opt not to discuss Buddhist thought, [End Page 217] doctrine, or theology (margology). This review will describe each book in turn, and then raise some issues.Seager characterizes Buddhism in America as "a road map to the American Buddhist landscape, in which histories, communities, institutions, and individuals are set in meaningful relationship to each other in order to make sense of developments that are often baffling in their complexity" (xii). Buddhism in America is divided into three parts and fourteen chapters. Part 1 (chapters 1-4) offers background information on basic Buddhist teachings, institutions, historical traditions, and a brief history of Buddhism in America. Part 1 is a useful primer for readers unfamiliar with Buddhism and adds to this book's value as a college textbook. Part 2 (chapters 5-10) is "the heart of the book," with chapters on the Japanese Pure Land sect Jodo Shinshu (Buddhist Churches of America), the proselytizing movement Soka Gakkai, Japanese Zen Buddhism, Tibetan Buddhism, Theravada Buddhism (including vipassana meditation groups), and "other" forms of Buddhism (Chinese, Korean, and Vietnamese). Part 3 (chapters 11-14) discusses the themes of gender, social engagement, interreligious dialogue, and Americanization. The book concludes with seventeen profiles of prominent Buddhist figures, a chronology, glossary, resources, and an index. The glossary is superfluous (the index directs the reader to longer definitions in the text), and is misleading in several cases (e.g., "bodhisattva" should be defined as "enlightenment being," not "wisdom body"). The section of resources includes select annotated bibliographies of books, periodicals, videos, and Web sites (75 percent current). The list of videos is particularly valuable for teaching.Chapter 13, "Intra-Buddhist and Interreligious Dialogue," will be of particular interest to readers of this journal. The section on Christian-Buddhist dialogue is very short (221-225), mostly on Thomas Merton and his legacy. In keeping with his focus on communities rather than doctrines, Seager approaches the topic of interreligious encounter by discussing recent dialogues rather than by discussing doctrinal or philosophical issues.Luminous Passageis also a book about Buddhist communities. It is intended as a companion volume to The Faces of Buddhism in America, a collection edited by Prebish and Kenneth Tanaka and published simultaneously by University of California Press. Like Seager's book, Luminous Passage is based on recent fieldwork, but unlike the former book, Luminous Passage is also based on the author's encounters with Buddhist figures over the years and his career as a buddhologist. The author's personal approach to his topic is both a strength and a weakness. An advantage of writing such a personal book is the plethora of interesting anecdotes that the author is able to include. However, a disadvantage to writing such a personal book is that the book becomes strongly shaped by the author's personal concerns. The author identifies himself as a Buddhist academic, and the book expresses his own ideals and hopes for the future of "American Buddhism." As the title of the book suggests, the author is hopeful for a "luminous passage," an evolution of the Buddhist traditions in America into an identifiably American Buddhism.Luminous Passage has six chapters, plus preface and appendix. Chapter 1 sketches [End Page 218] the history of Buddhism in America and... (shrink)

This chapter contains sections titled: Dynamical Systems Theory and Coupling Haugeland's Theory of Systems and the Coupling of Components Clark's Theories of Systems and Coupling Conclusion.

This chapter contains sections titled: Part of the Mark of the Cognitive: Non‐Derived Content The Basics on Derived and Underived Content Dennett's Critique of Original Content Clark's Critique of Original Content Anti‐Representationalism in Dynamical Systems and Mobile Robotics Conclusion.

This chapter contains sections titled: Cognitive Equivalence The Complementarity Argument Evolutionary Arguments Conclusion: The Importance of the Mark of the Cognitive.

Clark Glymour has argued that hypothetico-deductivism, which many take to be an important method of scientific confirmation, is hopeless because it cannot be reconstructed in classical logic. Such reconstructions, as Glymour points out, fail to uphold the condition of relevance between theory and evidence. I argue that the source of the irrelevant confirmations licensed by these reconstructions lies not with hypothetico-deductivism itself, but with the classical logic in which it is typically reconstructed. I present a new reconstruction of hypothetico-deductivism (...) in relevance logic that does maintain the condition of relevance between theory and evidence. Hence, if hypothetico-deductivism is an important rationale in science, we have good reason to believe that the logic underlying scientific discourse is captured better by relevance logic than by its classical counterpart. (shrink)

On March 12, 2018, I received an email from André De Tienne, General Editor of the Peirce Edition Project. He recommended that I visit the Francis Blake archives at the Massachusetts Historical Society, remarking, Francis Blake was a cousin of Charles Peirce. I have not yet figured out how that cousinage works out genealogically. In any case, on 13 January 1893, the day CSP and Juliette returned from Boston to New York after the Lowell Lectures, they first took a trip (...) to Weston, MA, to visit Frank Blake, and from there they went to Worcester to visit W. Stanley Hall at Clark University. … If you look in folder R L49, it... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)