In lieu of an abstract, here is a brief excerpt of the content:THE UNITY OF THE VICES JONATHAN JACOBS Oolgate University, Hamilton, New York JOHN ZEIS Oanisius Ooilege, Buffalo, New York W:E SOMETIMES describe someone 1rus "just plain,, ' ' • • 0 " ' ' • • mean, or Just plam d1shonesit, orr JUSt pJam unw." Or we say" thaJt wrus ·a just plain ·stupid thing rto do.," G~a:liizing from tlhese and lik!e descriiptions, we can ask, are there any (...) "just plain" vices? By this I mean, are :amy vices pure, 1e.g., can rthere he Cl'lllelty hut nort injustice or in!t:Jempertance, intemperance hut no!t a £ailill'e orf pmctical wisdom, cowardice but not intemperance or injustice, and so on? Is therie perhaps a unity of the vices? Is each ;a col'l'IU!ption thrat involves the coITUpiting ctontriburtion of the othe'l'IS? If there is,a, run:iity of the vicies, then 1be:inig ra vicious individual is Il!Ort siinply 1a ma!bter o:f failing :across the dimensioill of one or rrunothe.r 1 Cihaa:iae1becisltic. ]t ms tan extensi,ve diaiilure, 1a unified (:if l[JIOrt toit.al) failure, even if it is most evident 1and preVialent in one or another •specific respecit. 'f1his iis not to isay thrut.theiie is just one vice,.any moil'!e 1than '!Jo.endorse the unity of it.he virtues is to reduce tth:em to Ollle. There.are many woes OOlld many virrbues, eaiCh respeotively h!ruving to do with dillemnt 1and variously!l'le1aibed crupacirties, motives, emotions, and tiiaiits. Yet, rut least with respect to the virtues a good caise can be mrude :that they.are unified, aind thrut ·AnisbotLe was oorrreot in concluding that practical wisdom :and viWtues of cha;riacter mum occur st quite 1 s1tably, even if '1llolt happily. In any case, we ail"e in 1 to:tal ag.rteemelllt with Geach when he 1sayis 1that ithaJt "If 1a man's ha1bit of sound moml judgme1J11t is virtiiafod anyiwhere, then :it is at risk eVierywhere; but not all dangel"s issue in disa1sit1e'f!s." 3 But 1thes1e dis1as!ters arie aV1eTted r.not because of,any moml str1ength of characil:er 1 th:ait the agent 1truly ihas bUJt heca:us1 e of a me11e inc1ilJJaition tues. 'Ilhe former may he very :firm ox srtable. Mo11eover the n:aituil'ally vi11tuous rindividual may giener1a1ly no1t he oornfused or.impeded maction by "b.ar:d easies" or nnvelty. Alt times he rmay, 1and lthien me may find his re1sourroes iinoompe1be!I1t O'I.' unoel 'l:Ja1in in 1bhreir direetives. Hut the main rpo:inlt of co111iCT'last is thait mo11al virtues 11eflieot 1a 1evel of 1agency wh1oh involves undersitanding 1and self-determin1ation engiaged 1 to t:hat undersltanding, 1a 1leviel tihJait tis 1ruhsen1t foom iinc1ination-grounded action. Na,tu11a1l vri:r1tues 1a1rie ll101t to he despised, 1 and 1aclts :thait fLorw 1f110m 1tJhem 1are not w:iithout moml Wiortlh. But, using the fangiuiage of Fr1a:nk£u:rt, mom1l virtues are oha1racter]s,tios thait refiecrt second order volitions.5 The aiotis: thait flow fil1om them •are not H11e reis:ult of ways one just hrupens to be. And the undeil'-,starnding involvred in moml vrntues makes mo'ral misdireotion 1 1es;s li1"ely. Again, mnswder suoh t.lrings rus mis1applied oomprussfon, or paiti:errce, whioh can involve u1mairness 1and imprudence. P1 errharpis it.is heoausie rbhe mo:rial V1mtueis rare unified that it is 1so hard to rbe 1good. They invo1vie a complex reperrto:We of judgmenits, d1sposi!tiorrs, and moti¥es. No one of them can he oomp1ete on its own, and wie c1an't oome to have 1 tJhem simply 1hy decis1on. One oan til.'y rbo he move coumgeous bU1t caill't ibring it rubout meriely hy init1emal eommanid. Self-imposrutiion in5 In " Freedom of the Will and 'The Concept of a Person," H. Frankfurt writes, "Someone has a desire of the second order when he wants simply to have a certain desire or when he wants a certain desire to be his will. In situations of the latter kind, I shall call his second-order desires "secondorder volitions" or " volitions of the second order." Now it is having... (shrink)

Humans encounter and use animals in a stunning number of ways. The nature of these animals and the justifiability or unjustifiabilitly of human uses of them are the subject matter of this volume.Philosophers have long been intrigued by animal minds and vegetarianism, but only around the last quarter of the twentieth century did a significant philosophical literature begin to be developed on both the scientific study of animals and the ethics of human uses of animals. This literature had a primary (...) focus on discussion of animal psychology, the moral status of animals, the nature and significance of species, and a number of practical problems. This Oxford Handbook is designed to capture the nature of the questions as they stand today and to propose solutions to many of the major problems. Several chapters in this volume explore matters that have never previously been examined by philosophers.The authors of the thirty-five chapters come from a diverse set of philosophical interests in the History of Philosophy, the Philosophy of Mind, the Philosophy of Biology, the Philosophy of Cognitive Science, the Philosophy of Language, Ethical Theory, and Practical Ethics. They explore many theoretical issues about animal minds and an array of practical concerns about animal products, farm animals, hunting, circuses, zoos, the entertainment industry, safety-testing on animals, the status and moral significance of species, environmental ethics, the nature and significance of the minds of animals, and so on. They also investigate what the future may be expected to bring in the way of new scientific developments and new moral problems.This book of original essays is the most comprehensive single volume ever published on animal minds and the ethics of our use of animals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Metaphysics as a Guide to Morals. By IRIS MURDOCH. Harmondsworth: Allen Lane; New York: Viking, 1992. $35.00. Dame Iris Murdoch is familiar to most people as a witty and en· gaging novelist whose twenty-four hooks of fiction can he read on a variety of levels. They are wonderful stories, hut the philosophically acute reader will also enjoy Murdoch's judgments, polemics, and inhouse jokes about philosophers and philosophical (...) views. Comparatively few people are aware of Murdoch's previous scholarly studies: Sartre, Romantic Rationalist, The Sovereignty of the Good, The Fire and the Sun; and Acastos. Even so, those familiar with these hooks will recognize the profound impact she has had on debates within moral philosophy. She has been at the forefront of the move· ment that has rehabilitated the central importance of such notions as goodness, the Good, virtue, and the moral life as a journey. So it is not surprising that Murdoch has returned to the genre of philosophical argument to advance her views on the relationship between metaphysics and morals. But it is surprising that her argument exhibits neither the clarity of thought characteristic of the analytic philosophy in which she was trained nor the dramatic narrative of her novels. Indeed the hook reads like a collage of lecture notes, complete with extensive quotations from other people's thoughts with minimal com· mentary. Further, the chapter titles (e.g., " Fact and Value," " Schopenhauer," " Consciousness and Thought-I," " Derrida and Struc· turalism," " Consciousness and Thought-II," "Notes on Will and Duty," " Axioms, Duties, Eros," " Void ") shed little light on the overall structure or argument of the hook. One cannot help hut have the impression that Murdoch spent less time crafting the argument of this hook than she does in crafting the story line and characters of her novels. This is not to say, of course, that there is not much to he learned from Murdoch's perspective. She is remarkably erudite, and her discussion of various themes, figures, and issues often yields fascinating insights. But the whole is considerably less than the sum of its often interesting parts. I have already suggested that this is partly because of the structure and style in which the hook is written. But the hook 687 688 BOOK REVIEWS is also disappointing, and perhaps more determinatively, because of the overall perspective she seeks to deploy and defend. Readers of Murdoch's work have heretofore often wondered about the relationship between her avowed Platonism and her interest in Christianity. Metaphysics as a Guide to Morals has the virtue of clarifying that relationship, hut the result is unpersuasive. At the heart of Murdoch's Platonism is her recasting of the allegory of the cave from The Republic. The moral life is an arduous struggle to ascend from the cave (represented, as in her earlier works, by " the fat, relentless ego ") by a dispossession of the self so that we can apprehend a little less imperfectly the perfect form of the Good. As Murdoch puts it, Plato assumes the internal relation of value, truth, cogmtion. Virtue (as compassion, humility, courage) involves a desire for and achievement of truth instead of falsehood, reality instead of appearance. Goodness involves truth.seeking knowledge and ipso facto a discipline of desire. ' Getting things right ', as in meticulous grammar or mathematics, is truth-seeking as virtue. Learning anything properly demands (virtuous ) attention. Here the idea of truth plays a crucial role (as it does also in Kant) and reality emerges as the object of truthful vision, and virtuous action as the product of such vision. This is a picture of the omnipresence of morality and evaluation in human life (p. 39). Such a depiction ought to resonate quite deeply with Christians, something not lost on Murdoch when she writes a few pages earlier: "There are innumerable points at which we have to detach ourselves, to change our orientation, to redirect our desire and refresh and purify our energy, to keep on looking in the right direction: to attend upon the grace that comes through faith " (p. 25). But Murdoch's "grace" and her "truth-seeking as virtue," among other themes, involve something quite different from what Christians... (shrink)

Excerpt from La Logique de Hegel S'il n'en est pas de meme chez nous on peut du moins remar quer que le nom de Hegel, qui naguere encore semblait tout a fait oublie, se rencontre assez frequemment sous la plume de nos philosophes les plus autorises. M. Fouillee, en particulier, le cite a maintes reprises'dans ses deux derniers livres Le Mouvement posuiviste et Le Mouvement idealiste. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find (...) more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

La quête de repères identificatoires est probablement l'une des plus vieilles entreprises que l'humanité s'est donnée pour asseoir son histoire et construire sa mémoire. Toutes les sociétés, toutes les civilisations, fussent les pires totalitarismes, ont besoin d'une genèse héroïque — et donc exemplaire — pour fonder leurs origines. Une geste destinée à justifier leur présent ; un point de départ qui fixe un "avant" et un "après" et qui fait qu'à partir d'un événement créateur, selon la formule maintes fois annoncée, (...) toujours contredite : "rien ne sera plus jamais comme avant". On a tous besoin d'un père, tous besoin d'un géniteur, individuel ou collectif. Cette qualité peut naturellement se décliner sous différentes formes : le "père fondateur" est, selon les cas, un homme, une femme, un événement, un discours, un livre... Cet ouvrage se propose donc d'explorer ce concept, en croisant différentes approches : la linguistique, l'histoire, la philosophie, la littérature et le droit. (shrink)

In this essay I explore the encounter between religion and music via ideas taken from Olivier Messiaen. I first present his categorization of music and the concepts of sound-colour and dazzlement as the 'directional meaning' of music. I then show how Messiaen relates this to the phenomena of natural resonance and afterimages, and based on this, I present-via Goethe and Rudolf Steiner-the notion of an etheric, evanescent or incorporeal matter. This understanding and experience of matter is then brought to bear (...) on music. In this context the notion of a 'religious experience' can be understood as both referring to content and sentiment related to a religious belief, and, in a more general sense of 'religare' (to bind), as a deeper bond with the material-temporal flow of nature. This gives way to a Johannine vision of Messiaen's musical thinking where the creative-sounding Logos or 'word' is both spirit and matter, and where music may represent a potential awakening to this reality. (shrink)

What is the constituent nature of God? Most scholars project the idea that God is an absolute, pure spirit devoid of matter. In this paper, I engage this position from the African philosophical place. First, I contend that the postulation that God is pure spirit stems from an ontological system known as dualism. This system bifurcates reality into spirit and matter and sees spirit as good, and matter as evil. Therefore, scholars who subscribe to this theory of dualism, posit that (...) God, the Supreme Being is the ultimate good that is, and is pure spirit. Secondly, I disagree with this position. Using the African theory of duality, I argue that everything that is has both spirit and matter, and that spirit and matter are good. Thus, God as an existent reality consists of spirit and matter. I will support my argument using Asouzu’s Ibuanyidanda ontology and Ijiomah’s Harmonious Monism, two African culture-inspired philosophical systems. In this paper, I employ conversationalism as my philosophical method. (shrink)

Despite tributes paid to Fuller as an intellectual father of ADR, little attention has been paid within the ADR field to the broader interactionist vision that underlies Fuller’s discussion about process. A closer reading of Fuller’s study of mediation, however, reveals that he intended that study to substantiate his interactionist thesis about the nature of social ordering. He understood ordering to be generated by and to reflect a particular experience of social interaction. Fuller’s interactionist vision recognizes the creative, choice-making and (...) purposive dimensions of human reality, emphasizes participation as a normative criterion for institutional design, and gives rise to a pluralistic notion of power arrangements. It appears in Fuller’s thinking about process as a kind of dialectic and integrative mindset that pervades his means-ends analysis, functional analytical approach and his emphasis on institutional design. This interactionist vision has particular relevance for the practice and research of ADR, for example, in helping to develop a more integrative approach to process pluralism. (shrink)

In this chapter, I contend that conversational philosophy has benefited immensely from the particularist and universalist projects in African philosophy tradition. As a result, it has been able to overcome the lapses inherent in particularism, universalism and eclecticism/pluralism. I argue that conversational philosophy is a more robust approach than the above-mentioned approaches, which have the problems of uniqueness, aping of Western philosophy and vagueness, respectively. I claim that conversational philosophy conceives African philosophy not as a tradition peculiar to a given (...) place, nor as one that apes Western tradition, nor as an eclectic discipline enshrouded in vagueness; but as a philosophical tradition that is both selectively particular and universal in nature in which ideas are conceptualized using linguistic resources from African worldviews but with universal applicability. I conclude by demonstrating that the mechanism of conversational philosophy is one that carefully approaches discourse on African philosophy by borrowing a leaf from both the particularist vision and the universalist vision in order to establish the discipline of African philosophy as a tradition in its own right. (shrink)

How did the human brain evolve so that consciousness of art could develop? In The Psychology of Art and the Evolution of the Conscious Brain, Robert Solso describes how a consciousness that evolved for other purposes perceives and creates art.Drawing on his earlier book Cognition and the Visual Arts and ten years of new findings in cognitive research, Solso shows that consciousness developed gradually, with distinct components that evolved over time. One of these components is an adaptive consciousness that includes (...) the ability to imagine objects that are not present--an ability that allows us to create visual art.Solso describes the neurological, perceptual, and cognitive sequence that occurs when we view art, and the often inexpressible effect that a work of art has on us. He shows that there are two aspects to viewing art: nativistic perception--the synchronicity of eye and brain that transforms electromagnetic energy into neuro-chemical codes--which is "hard-wired" into the sensory-cognitive system; and directed perception, which incorporates personal history and knowledge--the entire set of our expectations and past experiences. Both forms of perception are part of the appreciation of art, and both are products of the evolution of the conscious brain over hundreds of thousands of years.Solso also investigates the related issues of neurological and artistic perception of the human face, the effects of visual illusions, and the use of perspective. The many works of art used as examples are drawn from a wide range of artistic traditions, from ancient Egypt to Africa and India and the European Renaissance. (shrink)

'A Differential Play of Forces' is a study of transcendental empiricism in musical contexts. It presents a reading of Gilles Deleuze and Félix Guattari’s philosophical apparatus and explores how music can be thought of as functioning in the operation Deleuze terms transcendental empiricism. Central to transcendental empiricism is the idea of an encounter with intensive difference and the consequent experience of intensive and virtual forces. The thesis sets out to explore this idea in three interwoven steps. First, it develops transcendental (...) empiricism as a philosophical framework, expounding central notions related to time and aesthetic experience. In the context of this philosophical apparatus, music is then discussed as an encounter with intensity and what this may entail for our understanding of musical experience and its potential. The third part of the thesis explores the idea of experiencing intensive forces through music in the thinking and poietic of three composers of the twentieth century: Arnold Schönberg, Olivier Messiaen and Giacinto Scelsi. The thesis develops three ‘images of thought’ corresponding, respectively, to the composers’ expressed theoretical ideas, identifying central concepts from Deleuze and Guattari’s philosophy. A mutual illumination of ideas about music and transcendental empiricism is thus presented, pointing towards a possible convergence between theory and practice, thinking and aesthetic experience as a differential play of intensive forces. (shrink)

Media; It is a concept that encompasses all mass media. The most important task; the principle of impartiality and meeting the needs of the public for freedom of information. The media has facilitated the awareness, education, orientation and dissemination of all kinds of information in all fields. Today's media affects people's needs and desires positively or negatively. Media is like a double-edged sword. It has both positive and negative aspects. Human beings needed to know and understand each other after they (...) settled down. For this reason, people have tried to communicate with each other in various ways. As time passed, the means of communication used in society developed and written communication was changed from verbal communication. Before Islam, Arabs were in contact with the societies living around them. Arab tribes communicated among themselves through various means such as poetry, eulogy, oratory, setting mountain tops on fire, and homing pigeons. Since Arabia has been on two important trade routes for a long time, they made international communication through trade. The most important methods applied for communication in the period of ignorance; poetry, ode, oratory, club, fair etc. they used to eat. The Prophet started his first invitation by communicating with people in the first years of his prophethood. He held personal meetings with various tribesmen who came to Mecca during certain seasons. During the Meccan period, With the first revelation to the Prophet, he began to invite all humanity to Islam in the person of the Meccan society. The Prophet tried to convey his messages to the Meccan society by specifying the characteristics and purposes of his invitation. The notables of the Makkan polytheists did not take him seriously, The notables of the Makkan polytheists did not take him seriously, they mocked him and described him as a magician, poet, soothsayer, magician, separator, madman and demonized. Despite all these slanders, The Prophet continued to announce his message by communicating with everyone at all times and places. After the Prophet's migration from Mecca to Medina, communication and communication areas with the people in Medina became easier. The Prophet communicated with the kings and rulers of neighboring countries by sending letters to invite them to Islam. She also sent a letter to the Jews living in Medina, inviting them to abide by the agreements and promises they made. He strengthened communication with the Arab delegations who came to Medina to become Muslims and the delegations sent to meet with the Arab tribes. The Prophet communicated with the polytheists during the peace process with the Treaty of Hudaybiyah. On the one hand, the Tabuk Campaign to the Byzantine border to secure the borders of the Muslims in Medina became a means of communication for both the border and surrounding tribes. The Prophet's explanation, interpretation and hadiths of the Qur'an from the beginning of his prophethood have been the greatest media power for Muslims. The Prophet used various communication methods in his communication with people. While communicating with them, he took into account the characteristics of people and society. He tried to communicate with people at every opportunity. (shrink)

Media; It is a concept that encompasses all mass media. The most important task; the principle of impartiality and meeting the needs of the public for freedom of information. The media has facilitated the awareness, education, orientation and dissemination of all kinds of information in all fields. Today's media affects people's needs and desires positively or negatively. Media is like a double-edged sword. It has both positive and negative aspects. Human beings needed to know and understand each other after they (...) settled down. For this reason, people have tried to communicate with each other in various ways. As time passed, the means of communication used in society developed and written communication was changed from verbal communication. Before Islam, Arabs were in contact with the societies living around them. Arab tribes communicated among themselves through various means such as poetry, eulogy, oratory, setting mountain tops on fire, and homing pigeons. Since Arabia has been on two important trade routes for a long time, they made international communication through trade. The most important methods applied for communication in the period of ignorance; poetry, ode, oratory, club, fair etc. they used to eat. The Prophet started his first invitation by communicating with people in the first years of his prophethood. He held personal meetings with various tribesmen who came to Mecca during certain seasons. During the Meccan period, With the first revelation to the Prophet, he began to invite all humanity to Islam in the person of the Meccan society. The Prophet tried to convey his messages to the Meccan society by specifying the characteristics and purposes of his invitation. The notables of the Makkan polytheists did not take him seriously, The notables of the Makkan polytheists did not take him seriously, they mocked him and described him as a magician, poet, soothsayer, magician, separator, madman and demonized. Despite all these slanders, The Prophet continued to announce his message by communicating with everyone at all times and places. After the Prophet's migration from Mecca to Medina, communication and communication areas with the people in Medina became easier. The Prophet communicated with the kings and rulers of neighboring countries by sending letters to invite them to Islam. She also sent a letter to the Jews living in Medina, inviting them to abide by the agreements and promises they made. He strengthened communication with the Arab delegations who came to Medina to become Muslims and the delegations sent to meet with the Arab tribes. The Prophet communicated with the polytheists during the peace process with the Treaty of Hudaybiyah. On the one hand, the Tabuk Campaign to the Byzantine border to secure the borders of the Muslims in Medina became a means of communication for both the border and surrounding tribes. The Prophet's explanation, interpretation and hadiths of the Qur'an from the beginning of his prophethood have been the greatest media power for Muslims. The Prophet used various communication methods in his communication with people. While communicating with them, he took into account the characteristics of people and society. He tried to communicate with people at every opportunity. (shrink)

This book explores the question of how and to what extent the ongoing neoliberal transformation of higher education exerts influence on the university and academic everyday life in different societies. By listening to, observing, and comparing the critical voices of academics and students - the voices that matter - the book reviews first hand experiences from different societies and university cultures located within the European and semi-Mediterranean landscape, including the Czech Republic, Morocco, Turkey, and United Kingdom.

Originally published in 1914, this book examines the French Voluntarist school of philosophy and the key ways in which it differs from the Pragmatists. Stebbing argues that Voluntarism and Pragmatism both prove inadequate in their definition of truth, and suggests that an acknowledgment of the 'non-existential character of truth' is needed. This book will be of value to anyone with an interest in philosophy.