Background While it is generally acknowledged that self-prescribing among physicians poses some risk, research finds such behaviour to be common and in certain cases accepted by the medical community. Largely absent from the literature is knowledge about other activities doctors perform for their own medical care or for the informal treatment of family and friends. This study examined the variety, frequency and association of behaviours doctors report providing informally. Informal care included prescriptions, as well as any other type of personal (...) medical treatment (eg, monitoring chronic or serious conditions). Method A survey was sent to 2500 randomly-selected physicians in Colorado, 600 individuals returned questionnaires with usable data. The authors hypothesised: (1) physicians would prescribe the same types of treatment at home as they prescribed professionally; and (2) physicians who informally prescribed addictive medications would be more likely to engage in other types of informal medical care. Results Physicians who wrote prescriptions for antibiotics, psychotropics and opioids at work were more likely to prescribe these medications at home. Those prescribing addictive drugs outside of the office treated more serious illnesses in emergency situations, more chronic conditions and more major medical/surgical conditions informally than did those not routinely prescribing addictive medications. Physicians reported a variety of informal care behaviour and high frequency of informal care to family and friends. Discussion The frequency and variety of informal care reported in this study strongly argues for profession-wide discussion about ethical and guideline considerations for such behaviour. These areas are discussed in the paper. (shrink)

Given two incomparable c.e. Turing degrees a and b, we show that there exists a c.e. degree c such that c = (a ⋃ c) ⋂ (b ⋃ c), a ⋃ c | b ⋃ c, and c < a ⋃ b.

There are $\Pi_5$ formulas in the language of the Turing degrees, D, with ≤, ∨ and $\vedge$ , that define the relations $x" \leq y"$ , x" = y" and so $x \in L_{2}(y)=\{x\geqy|x"=y"\}$ in any jump ideal containing $0^(\omega)$ . There are also $\Sigma_6$ & $\Pi_6$ and $\Pi_8$ formulas that define the relations w = x" and w = x', respectively, in any such ideal I. In the language with just ≤ the quantifier complexity of each of these definitions (...) increases by one. On the other hand, no Π2 or Σ2 formula in the language with just ≤ defines L2 or $x\inL_{2}(y)$ . Our arguments and constructions are purely degree theoretic without any appeals to absoluteness considerations, set theoretic methods or coding of models of arithmetic. As a corollary, we see that every automorphism of I is fixed on every degree above 0" and every relation on I that is invariant under double jump or joining with 0" is definable over I if and only if it is definable in second order arithmetic with set quantification ranging over sets whose degrees are in I. Similar direct coding arguments show that every hyperjump ideal I is rigid and biinterpretable with second order arithmetic with set quantification ranging over sets with hyperdegrees in I. Analogous results hold for various coarser degree structures. (shrink)

Abstract:This paper examines the American sojourn of the Enlightenment philosopher and theologian George Berkeley. While living in coastal Rhode Island between 1729 and 1731, Berkeley penned his longest philosophical tract, Alciphron: Or, the Minute Philosopher (1732), which criticized “freethinking,” mechanical conceptions of nature in favor of those that emphasized God's providence. To illustrate these two ways of knowing nature, Berkeley, a careful prose stylist, evoked nearby coastal landscapes for contrast. Accordingly, his work broke down dichotomies between ideas and matter and, (...) by extension, culture and nature, which could, this paper argues, inform an environmental ethic for a “hybrid” world. (shrink)

Love's memories, love recalling itself in letters lost and found over an interval of forty years: Cixous's writer-narrator advances here far into a labyrinth of passions long ago delivered and yet still arriving through the mail, through letters and literature, in other words, the poetry of the post. As for the lovers' returning scenes, they have their addresses in Paris and in New York, but also in a lost oasis of the Egyptian desert during the Napoleonic wars, in Athens and (...) along the shores of a great lake centuries ago in the country of myth. The lovers are poets or soldiers, philosophers or students madly in love with poetry and poets. They are as well mermaids or panthers. Panthers? Yes, for it is the passion of the animal that drives all these lovers to bare themselves, and sometimes their claws, before the beloved. Misunderstandings are often, even inevitably the result. Seconded and witnessed by her passionate, truth-telling cats, Cixous's narrator-writer returns unerringly to moments of errancy inflicted on address and language, those errors and faults when love, perhaps, is listening only to itself, without subject or object, lover or beloved, just love itself, l'amour meme, l'amour m'aime, love loving me, in the letter box of memory. (shrink)

Classical pragmatism, despite its recognized concern for questions of freedom and democracy, has little to say directly about questions of power. Some commentators have found Dewey’s notion of habit to be a resource for taking up issues of power while others have argued that pragmatism does not provide a sufficiently critical tool to challenge systematic oppression. Still others have proposed to shore up pragmatism by using resources found in post-structuralism, particularly in the work of Foucault. This paper begins with (...) this suggestion, but argues that while Foucault offers a useful starting point his conception of power fails—at least in an American context characterized by the experience of pluralism. I then argue that the pragmatist tradition, through the work of Mary P. Follett (1868-1933) has the theoretical resources to generate a conception of power that begins with the experience of pluralism. (shrink)

Ranging from Joseph Bellamy to Hilary Putnam, and from early New England Divinity Schools to contemporary university philosophy departments, historian Bruce Kuklick recounts the story of the growth of philosophical thinking in the United States. Readers will explore the thought of early American philosphers such as Jonathan Edwards and John Witherspoon and will see how the political ideas of Benjamin Franklin, Thomas Paine and Thomas Jefferson influenced philosophy in colonial America. Kuklick discusses The Transcendental Club (members Henry David Thoreau, Ralph (...) Waldo Emerson) and describes the rise of pragmatism centered on Metaphysical Club of Cambridge (and members William James, Oliver Wendell Holmes, and Charles Peirce). He examines the profound impact Darwinism had on American philosophy and looks at Idealists such as the Kantian Josiah Royce and the Hegelian John Dewey. The book shows how, in the twentieth century, the Nazi conquest of Europe unleashed a flood of European intellectuals onto these shores, including such major thinkers as Theodore Adorno, Erich Fromm, Rudolph Carnap, and Alfred Tarski. Finally, Kuklick examines the contributions of such contemporary philosophers as Sidney Hook and Willard Quine and such books as John Rawl's A Theory of Justice and Herbert Marcuse's One Dimensional Man. Kuklick pulls no punches in portraying the state of American philosophy today and its contested role in the intellectual life of the nation and the world. The range of philosophical thought in our nation's history has been great, from Edwards's Religious Affections to Kuhn's The Structure of Scientific Revolutions, and Bruce Kuklick has captured it all in a book that blends intricate details with sweeping vision. (shrink)

This book examines the intersection between religious belief, dynastic ambitions, and late Renaissance court culture within the main branches of Germany's most storied ruling house, the Wittelsbach dynasty. Their influence touched many shores from the "coast" of Bohemia to Boston.

After one has read for a while in the history of Western thought, one becomes cognizant of how many great intellects, believers and non-believers alike, have presented compelling examinations of Christian theism. And until recently, religious skeptics, following in the wake of David Hume, assumed that the ship of Christian philosophy of religion was too damaged to sail again. However, something unexpectedly emerged recently from the weathered ship, even after many pilots advised cautious hugging the shores, especially in light of (...) the ‘death of God’ storms of the 1960’s. Many abandoned the ancient mother ship, some escaping on rafts, lifeboats, or flotsam, transferring to modern vessels, such as SS Darwin, Freud, Marx, or Nietzsche. Still, a number of sailors stayed on board the ancient craft, and responded to the latter secularist fleet, honing their skills as navigators, first mates, and lookouts, so as to safeguard the ancient ship from secularist vessel forays.The anthology under re .. (shrink)

In the cases of Goodwin v. U.K.and I. v. U.K. the European Court of Human Rights held the U.K. Government to be in breach of Articles 8 and 12 of the European Convention for denying certain rights and entitlements, particularly the right to marry, to post-operative transsexuals. This article argues that although on some level these are welcome decisions, they are also conservative and recuperative in that they seek to shore up traditional binarist ideas of gender and sexuality. The (...) article concludes, however, that the Court's conservatism is problematic in a number of ways; and that it may be most profitable to read these cases as an invitation to imagine further and more profound challenges to the old order. (shrink)

R. Shore proved that every recursively enumerable set can be split into two nowhere simple sets. Splitting theorems play an important role in recursion theory since they provide information about the lattice ϵ of all r. e. sets. Nowhere simple sets were further studied by D. Miller and J. Remmel, and we generalize some of their results. We characterize r. e. sets which can be split into two effectively nowhere simple sets, and r. e. sets which can be split (...) into two r. e. non-nowhere simple sets. We show that every r. e. set is either the disjoint union of two effectively nowhere simple sets or two noneffectively nowhere simple sets. We characterize r. e. sets whose every nontrivial splitting is into nowhere simple sets, and r. e. sets whose every nontrivial splitting is into effectively nowhere simple sets. R. Shore proved that for every effectively nowhere simple set A, the lattice L* is effectively isomorphic to ϵ*, and that there is a nowhere simple set A such that L* is not effectively isomorphic to ϵ*. We prove that every nonzero r. e. Turing degree contains a noneffectively nowhere simple set A with the lattice L* effectively isomorphic to ϵ*. (shrink)

In (Fund Math 60:175–186 1967), Wolk proved that every well partial order (wpo) has a maximal chain; that is a chain of maximal order type. (Note that all chains in a wpo are well-ordered.) We prove that such maximal chain cannot be found computably, not even hyperarithmetically: No hyperarithmetic set can compute maximal chains in all computable wpos. However, we prove that almost every set, in the sense of category, can compute maximal chains in all computable wpos. Wolk’s original result (...) actually shows that every wpo has a strongly maximal chain, which we define below. We show that a set computes strongly maximal chains in all computable wpo if and only if it computes all hyperarithmetic sets. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 10.2 (2005) 101-135 [Access article in PDF] Truth, Knowledge and the Wild World Jim Cheney One ought not to put too much stock in the word 'philosophy'.... [T]here are alternative ways of intelligently engaging the world. To construe one's thinking in terms of belief is characteristic of a particular kind of world view and it remains to be seen whether those who share an indigenous (...) world view conceive of experience in such an overtly intellectualized manner. Leroy N. Meyer and Tony Ramirez (1996, 104)1 Wilderness treats me like a human being. Tom Birch2As Holmes Rolston III has said, "A principal characteristic of human life is that it develops into biography. In that sense, humans do not want their values in nature, any more than they want other goods in life, to come seriatim, like beads on a string.... Humans want a storied residence in nature where the passage of time integrates past, present, and future in a meaningful career" (Rolston 1988, 351). This is what I had hoped for: a narrative of storied residence in Midwest prairie, lake, and river country, and in the mountains and deserts of Idaho, with the history of the development of an environmental ethic (or ethos) left largely implicit within that larger narrative, leaving readers to reflect as they may on the philosophical dimensions of the journey. To leave traditional philosophical [End Page 101] modes of expression completely behind proved impossible (for now), but it has been for me a worthwhile exercise to locate my reflections on "truth, knowledge, and the wild world" in something of a narrative form. It is the lakes and rivers, prairies, mountains, and deserts that have remained implicit. They have cast their spell, however, on any attempt to impose cultural order on the relationship between truth, knowledge, and the wild world. I Looking back on it, it seems that my entire philosophical career has been implicated—in one way or another, directly and indirectly—in these two questions: "How important is truth to knowledge and epistemology?" and "What is the role of natural environments in the production of knowledge?" Furthest back, at the very origin of my philosophical life, reflections on philosophical knowledge were inevitably posed and thought about in natural environments, particularly in my meditations as I drifted in the early morning mist on the St. Croix River and several Minnesota lakes, especially Cedar Lake. Even now, when I am trying to make my way to a new understanding of some philosophical issue, I walk along the shores of Lake Michigan and the Milwaukee River, or sit by rivers and lakes in Idaho, a place that became my second home after meeting my partner, Fran. Northern White Cedars stand in our yard, front and back; Western Red Cedar holds our house in its embrace.There is no question in my mind that natural environments are the deepest sources of whatever philosophical understandings I may have come to. In terms of formal studies, however, the question of the role of natural environments in the production of knowledge did not emerge for me until, well into my teaching career, I discovered the newly-emerging field of environmental ethics. It was at that point that the deepest wellspring of my philosophy and my life came together with my professional philosophical interests—in an uneasy balance. Until that time, as I think of it now, my philosophical track through the curious environment of the academy, however well it prepared me to think about central issues in environmental ethics, was mostly marked by a fascination with glittering baubles and gemstones and did not truly touch the soil, water, and atmosphere of my life.Questions of truth, knowledge, and epistemology took center stage from the beginning of my formal philosophical studies. As an undergraduate [End Page 102] at Berkeley, Thompson Clarke introduced me (in three courses) to the skeptical implications of Ordinary Language Philosophy that had escaped the attention of J. L. Austin and others. This baptism into the rigors of skeptical philosophy left me pretty much convinced, as my partner and... (shrink)

We show that in the lattice E Π of Π 0 1 classes there are initial segments [ $\emptyset$ , P] = L(P) which are not Boolean algebras, but which have a decidable theory. In fact, we will construct for any finite distributive lattice L which satisfies the dual of the usual reduction property a Π 0 1 class P such that L is isomorphic to the lattice L(P)*, which is L(P), modulo finite differences. For the 2-element lattice, we obtain (...) a minimal class, first constructed by Cenzer, Downey, Jockusch and Shore in 1993. For the simplest new Π 0 1 class P constructed, P has a single, non-computable limit point and L(P)* has three elements, corresponding to $\emptyset$ , P and a minimal class P $_0 \subset$ P. The element corresponding to P 0 has no complement in the lattice. On the other hand, the theory of L(P) is shown to be decidable. A Π 0 1 class P is said to be decidable if it is the set of paths through a computable tree with no dead ends. We show that if P is decidable and has only finitely many limit points, then L(P)* is always a Boolean algebra. We show that if P is a decidable Π 0 1 class and L(P) is not a Boolean algebra, then the theory of L(P)interprets the theory of arithmetic and is therefore undecidable. (shrink)

"Peter Iver Kaufman is admirably and ideally qualified to undertake this project of reading More on politics in the light of Augustine on politics. In vigorous, well-paced prose, he tackles an important and original subject." —_Marcia L. Colish, Frederick B. Artz Professor of History, emerita, Oberlin College_ _“Incorrectly Political_ will attract readers not only because it is written with the author's characteristic flair and liveliness, but also because of his established capacity to bridge centuries of Western thought and history. Written (...) at the dawn of the new century, this book acquires deep resonance from the events unfolding around the world, circumstances to which Augustine’s and More's complex thoughts on political possibility still speak. If ever a study of such hoary figures from the Christian past deserved the label 'timely,' it is surely this one.” —_Kevin Madigan, Harvard University Divinity School_ Augustine in the fourth and fifth centuries and Thomas More in the sixteenth were familiar with the deceits and illusions that enabled even the most vile rulers to shore up their dignity and that gave repressive regimes an inviolability of sorts. Both men knew the politics of their times, both were involved in politics, and both were at one time politically ambitious. Augustine needed and made good use of government's powers of coercion and damage control in his struggle against the Donatists. The clear advantages of political protection and correction preoccupied More in his battle against Martin Luther. Both later changed their minds and believed, finally, the political imagination, based as it is on a desire for power, always and inevitably leads to devastation and suffering. Peter Iver Kaufman explains how and why we have failed to appreciate Augustine's and More's profound political pessimism, reintroducing readers to two of the Christian tradition's most enigmatic yet influential figures. Each had been disturbed by the reach of his own political ambitions—as by those of contemporaries. Each knew that government was useful—yet always deceitful. And each wrote a classic—widely read to this day, Augustine's _City of God_ and More's _Utopia,_as well as abundant correspondence and polemical tracts to explain why government on earth might be used, though never meaningfully improved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:preface In this issue, one cluster of articles presents scholarly and creative work focused on Latin American queer politics. Each article reveals queer challenges—theoretical, aesthetic, political, ideological, libidinal, corporeal—to prevailing logics of heteronormativity and neoliberalism, and to asymmetrical processes of knowledge production and circulation. Rafael de la Dehesa examines how political responses to AIDS in Brazil enabled surprising alliances between NGOs, activists, and the state, which produced radical social (...) change and, at times, engendered exclusion and vulnerability. Christine Keating and Amy Lind’s essay explores indigenous and transfeminist efforts to transform the Ecuadorian constitution, producing new conceptions of both state and family. Constanza Tabbush and Melina Gaona trace the rise and fall of a neighborhood organization in Argentina called Tupac Amaru, which provided a space of encounter for lesbian, non-gender normative, and marginalized women. In a review of recent work on Latin American sexualities, Juan Camilo Galeano Sánchez finds LGBT people across Latin America and the diaspora deploying “queer revolutionary gestures” as a form of resistance to social, political, and economic marginalization. María Amelia Viteri’s commentary examines the intellectual trajectories of a network of queer scholars from across the Americas. The art essay by Tara Daly engages Iquitos artist Christian Bendayán’s visual efforts to queer prevailing conceptions of the Amazon, and tatiana de la tierra’s* poems offer a deep celebration of female eroticism. * We have spelled tatiana de la tierra’s name in lower case in accordance with the wishes of her literary executors. 256Preface Another cluster of essays highlights reproductive rights and race in Mexico, Central America, and the Caribbean. Gabriela Arguedas Ramírez and Lynn M. Morgan study the tactics that right-wing, US-based organizations deploy against sexual and reproductive rights in Mexico and Central America. Jennifer L. Shoaff examines the Dominican cultural construction of the Haitian mother as “beggar-mother,” which shores up ideas of pathological black maternity. Ana-Maurine Lara’s article considers the gendered and sexual logics of anti-blackness, and anti-Haitianism, in the Dominican Republic. The provocation for our cluster on representations of queer identities and politics in Latin America came, broadly, from developments in Latin America in recent decades: the wave of LGBT organizing around issues from same-sex marriage to transgender rights, alongside the continued, if not escalated, violence against trans, travestis, and other queer people in countries throughout the region. More immediately, it came from a symposium on Latin American/Latin@ queer and sexuality studies, cosponsored by the Center for Latin American, Caribbean, and Latino Studies (CLACLS) and the Women, Gender, Sexuality Studies Department at the University of Massachusetts (UMass), Amherst, in March 2013. Several of the papers published here were initially presented at that event and have been complemented and extended by other analytical essays and creative material on similar questions. Based on their familiarity with the debates, Sonia Alvarez, UMass CLACLS Director and professor of political science, and Amy Lind, head of the Department of Women’s, Gender, and Sexuality Studies at the University of Cincinnati, offered invaluable input for this issue, and we thank them for their intellectual generosity and collaborative spirit. Three of the articles in the cluster take us inside the complex relations between queer movements and neoliberal institutions, illustrating the distinctive ways these dynamics play out in different national contexts and political configurations. In “NGOs, Governmentality, and the Brazilian Response to AIDS: A Multistranded Genealogy of the Current Crisis,” Rafael de la Dehesa argues that the AIDS crisis served as a “doorway to the state” for marginalized actors, such as sex workers and LGBT activists. These groups pushed for and won a national AIDS program that dramatically reduced rates of mortality and new infections in Brazil in the 1990s through universal access to treatment and a nonstigmatizing approach to prevention. Its success was based, in part, on World Bank Preface 257 loans and, in part, on a participatory model of public-private partnerships characteristic of neoliberal government. De la Dehesa argues that, “Far from encapsulating activism in a seamless web of biopolitical management... nodes of articulation between officials and activists became sites of conflict and productive tension.” However, while the alliances between NGOs... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Written on the Body, Written by the SensesJennifer L. Hansen"Explore me," you said and I collected my ropes, flasks and maps, expecting to be back home soon. I dropped into the mass of you and I cannot find the way out. Sometimes I think I'm free, coughed up like Jonah from the whale, but then I turn a corner and recognize myself again. Myself in your skin, myself lodged (...) in your bones, myself floating in the cavities that decorate every surgeon's wall. That is how I know you. You are what I know.1Ever since Plato wished to banish the poets from the republic (Republic 607b2),2 philosophy has stood in a vexed relationship to literature. There seem to be at least three reasons for philosophy's traditional contempt for literature as a reliable means to truth: (a) because literature engages the passions of a reader, it may cloud the reader's ability to deliberate calmly and rationally about any given account of how things really are; (b) literature most commonly deals with the particular and concrete and therefore cannot claim to a more general or universal truth, and; (c) literature is too open-ended and ambiguous in its meaning, which, again, obstructs the reader's view of how things really are. Though the writer is imitating the world, is holding up a mirror to it—a speculum mundi—literature's images are mere appearances.Philosophy, on the contrary, aims for a kind of "transcendental vision." Either philosophy looks beyond the particular appearances of things in the world to find the one structure which unites all instances of the thing, or philosophy claims that the structure of each object is supplied by consciousness, which then delimits and bounds each object, and places it in space and time so that the scientist can better dissect, measure, and catalogue it. That is, either philosophers, in the [End Page 365] tradition of Parmenides, aim to find the one in the many—as Socrates explains in the Republic "we are accustomed to assuming one Form in each case for the many particulars" (596a4–5)—or as in Kant's Copernican revolutionary thinking, consciousness renders the object of experience a knowable thing.While this transcendental vision proves quite useful for the scientist who deals with the empirical, it proves less useful where the task would be to conceptualize what is not a possible object of experience. While the scientist can indeed dissect and probe the body to understand how it functions, the scientist is less likely to discover what it means for a body to love, or to be free. In the "The Antinomy of Pure Reason" in the first Critique, Kant, in fact, left us with a choice about what philosophy's true object should be: either we restrict philosophy to the empirical world and its logic, or we pursue metaphysical questions about God or Freedom which cannot be grasped.3 On pain of contradiction, we cannot have both. In chapter three of the Transcendental Doctrine Judgment, "The Ground of the Distinction of all Objects in General into Phenomena and Noumena," Kant uses a wonderful metaphor to illustrate the dangers of Pure Reason venturing into metaphysical questions, and thereby employing the categories beyond the empirical: "This domain is an island, enclosed by nature itself with unalterable limits. It is the land of truth—enchanting name!—surrounded by a wide and stormy ocean, the native home of illusion, where many a fog bank and many a swiftly melting iceberg give the deceptive appearance of farther shores, deluding the adventurous seafarer ever anew with empty hopes, and engaging him in enterprises which he can never abandon and yet is unable to carry to completion" (CR, 257). If we allow ourselves to be allured by the deceptive appearance of farther shores, then we are not engaged in philosophy, but speculation or mysticism. We cannot provide an account for such knowledge in universal terms, in arguments, in logic. And yet, as Kant himself very well knew, these are questions that we are, as humans, compelled to raise. At the outset of the Transcendental Dialectic, Kant makes clear that reason will ineluctably be led... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BreathrenKatherine Ibbett (bio)The French Reformation and its aftermath was a battle over breath: literally so, as a matter of life and death, but also because it represented a battle over the Holy Spirit, Saint Esprit, from the Latin spiritus, breath. Over decades of conflict both Catholics and Protestants claimed divine inspiration, arguing that they and only they were breathed on in the way Christ breathes on the apostles when (...) he asks them to receive the spirit (John 20: 22).On the Protestant (Huguenot) side of these early modern disputes, the term esprit is often displaced by a more vernacular and more bodily breath, souffle, so that God blows on his chosen people a little in the way his chosen people might blow on their soup. Souffle renders spirit as something humanly familiar, if still exemplary. In his account of the life and death of Jean Calvin (1564), the Protestant historian and polemicist Théodore de Bèze writes of breath as the last remaining sign of Calvin's presence: the day before his death Calvin is so weak "qu'il ne luy restoit plus que le souffle," ["only breath remained"] but he tells his followers nonetheless that he is still "uni d'esprit" ["joined in spirit"] with them. Like Christ's, Calvin's souffle and spirit inspired many, and the Protestant minority, under increasing and violent pressure from the Catholic state, met his example with a last gasp of their own. The term "souffle" is everywhere in the martyrologies of the many Calvinists executed by Catholics over the following century and more, which insist repetitively on the victim's praise of God "to the last breath."French Protestants also imagined breath as a political metaphor, frequently presenting the minority's right to live on French soil as a right to breathe, some sort of jus spiri: the late seventeenth-century Protestant historian Élie Benoist writes that Catholic violence turned "le Plaisir naturel de respirer l'air du païs natal en une espece de joug servile" ["the natural pleasure of breathing the air of one's own country into a kind of servile yoke"]. This frequent rhetoric of bad air gets re-ventilated in Benoist's account of the Refuge, the period after 1685 when Protestantism became illegal in France, at which point Huguenots fled in hope of what Benoist hopefully calls the "abundance" of air found on welcoming shores elsewhere. [End Page 163] The more upbeat refugee writing somewhat breathlessly celebrated the "change of air" that transnational solidarity brought about. Bref: breath is central to the Huguenot imaginary.A more painful formulation comes in one of the pamphlets that circulated from the 1660s on, throughout Protestant Europe, asking for new air to breathe. Many of these calls for international aid insisted on the sheer miracle of continued Protestant bodily existence, sketching a sort of Protestant vita nuda. A 1667 text published in parallel French and German recounts the misery of the Protestants banned from professional positions and living only "la vie, c'est à dire, un triste soufle qu'ils tirent de leurs tristes coeurs affligez" ["life, that is to say, a sad breath/sigh that they pull from their sad and afflicted hearts"]. But where Agamben's notion of bare life marks the extreme form of a particular model of Western sovereignty, imagining bare life as helpless and voiceless against sovereign power, the Protestant lifebreath is highly strategic, performing its bareness so as to imagine a new political role. The Protestant life retains and performs a "soufle" for its international audience, taking a breath before it speaks, eventually allowing for a new articulation of a Protestant voice that speaks multiple languages and can make itself heard internationally. In response to that voice, in the organizing of English and Dutch and German responses to Huguenot suffering, came a new organization of transnational political community. During the years of the Refuge, at a moment when European neighbors were prepared to take in refugees, the "poor breath" of the Protestant eventually makes room for a new kind of breath-ren. May their history breathe on us again today. [End Page 164]Katherine IbbettUniversity of OxfordKatherine Ibbett Katherine Ibbett... (shrink)

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

This essay review connects Joe L. Kincheloe's Critical Constructivism on epistemological analysis to the conceptual and sociopolitical challenges of new media in educational contexts. New media is a domain of educational research that has taken ubiquitous directions in recent scholarship. From cyber-bullying to digital rights management to the development of new literacies and the Orwellian nature of plagiarism watchdog sites like Turnitin.com, teachers are wary of tapping new media resources or ?vehicles? to enhance their more traditional instructional strategies and have (...) little impetus to develop what may be called critical digital literacy skills for themselves or their students. In 12 efficacious points, Joe L. Kincheloe's Critical Constructivism: A Primer ushers readers through complex processes of teaching and learning, knowledge construction, and cognition, as well as necessary examinations of the social, historical, and cultural contexts in which the knower and known are situated. The key understandings of critical constructivism are further explored in this review by evaluating its pedagogical applications and possibilities for teachers and learners confronting the challenges of navigating the vehicles (Web sites, online gaming, any form of online community/social environment ad, use of personal digital communication devices, ad infinitum) of new media in and beyond the classroom for the purposes of gaining what may be termed as critical digital literacy. Kincheloe's primer offers teachers, students and researchers an accessible epistemological manual equipped with definitions of concepts and terms emboldened and spotlighted throughout the text, in addition to its convenient glossary compiled in the back of the text. At face value, teachers, preservice teachers, and teacher educators are provided with a practical heuristic for crossing the great divide from the abstract domains of pedagogical theory to the inviting shores of teacher and learner cognition and practice. (shrink)

We study arithmetic and hyperarithmetic degrees of categoricity. We extend a result of E. Fokina, I. Kalimullin, and R. Miller to show that for every computable ordinal $\alpha$, $\mathbf{0}^{}$ is the degree of categoricity of some computable structure $\mathcal{A}$. We show additionally that for $\alpha$ a computable successor ordinal, every degree $2$-c.e. in and above $\mathbf{0}^{}$ is a degree of categoricity. We further prove that every degree of categoricity is hyperarithmetic and show that the index set of structures with degrees (...) of categoricity is $\Pi_{1}^{1}$-complete. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 279 shirted gangsters of the totalitarian regimes. Only gradually did Sorel come to seek his paragons of virtue among the proletariat, partly because of his disillusionment with Jean Jaur~s over the Dreyfus case. Sorel had been one of the first to champion Dreyfus, but felt that demagogues had transformed the latter's cause into a new dogmatism and a new establishment. Sorel was genuinely concerned about some of (...) the deepest problems facing modern industrial man. He could not believe that they could be solved, either by "demagogic plutocracy" or by orthodox Marxism. Hence he sought to synthesize Vico, Proudhon, Marx, and Bergson in a new movement that should be both liberal and revolutionary and heroically virtuous. The strongest influence upon his thinking, says Goriely, came from Vico, from whom he borrowed "the fundamental idea of his whole work: "Man does not know what he does' " (105). History can therefore be rational only after it has happened: "The future is the field in which we use our imaginations, not our understandings" (109). That Sorel anticipated many twentieth-century developments in philosophy and politics, there can be no doubt. The author says that he was "the first philosopher in France who sought not only to locate man in history and society, but also to locate history and society in man, to give them a significance which may be called existential" (148). Before William James's pragmatism reached European shores, Sorel had made such statements as "Science is a means of verifying the possibility of acting in a certain manner." 1Even some of his pessimistic fears anticipated such developments as Burnham's "managerial revolution," at the same time that he welcomed the growth of industrial techniques in other hands (155). Professor Goriely's careful tracing of Sorel's profusion of suggestions for the ethical redemption of mankind in a machine age reveals the unreconciled contradictions in his pluralism. In the R~[lexions he could resolve the conflicts of myth versus utopia, force versus violence, liberalism versus absolutism, says Goriely, only "'by a conceptual jugglery.., which sets the mind's teeth on edge rather than stimulates it" (200). Caught between the poles of an attachment to historical tradition and to liberty, Sorel celebrated the constant tension between the two. Man lives only to create; he "has no other end than the creative ~lan itself. Born of liberty, history can never block its course.., it is always a point of departure toward the future.... Human institutions, the products of an infinity of obscure causes, never realize any universal moral principle. They live in the relative, which man ought to accept with moderation and a sense of the limits of the possible, without ever losing the sense of the unlimited" (222). HAROLD A. LARRABEE Union College 1Georges Sorel, "Storia e scienza sociale," Rivista itallana di sociologia, March-June, 1902,p. 224. Storia Della Filosofia: La Filosofia del Novecento. By E. Paolo Lamanna. Intuizionismo, filosofia dell'azione e modernismo--Prammatismo--La problematica della scienza--La problematica della storla. (Firenze: Felice Le Monnier, 1963. 671 pp. 3800 L.) This first of three volumes describing the philosophies of the twentieth century, and the fifth volume in Lamanna's History of Philosophy, is truly a monumental and encyclopedic work. In this volume alone there are concise, clear, scholarly expositions of the important ideas of more than fifty philosophers, including biographical information and bibliographical references. The style is exceptionally intelligible and the organization of even complicated materials is well defined with good headings and with definitions that are intelligible 280 HISTORY OF PHILOSOPHY even to a layman. The work is not only very informative but amazingly objective and dispassionate. And despite its disinterestedness it is highly interesting, for it succeeds in presenting each philosopher's ideas as one imagines he would like to present them himself, sympathetically and persuasively. One leaves the book after reading about the achievements of our own little century marvelling at the variety and range of recent achievements. For over and above our follies and horrors, these thinkers emerge as men trying hard and ably to be sane and tell the truth. Lamanna himself emerges as a mind with an extraordinary critical ability to... (shrink)

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

In lieu of an abstract, here is a brief excerpt of the content: American Pragmatism: An Introduction by Albert R. Spencer. Polity Press, 2020. Reviewed by: Lee A. McBride III -/- American Pragmatism: An Introduction is a judicious and stimulating read, comprising an introduction and five numbered chapters. The introduction orients the book, offering various ways of conceiving American Philosophy and American pragmatism. Spencer explains that it is difficult to discern the national and cultural variables that make a philosophy an (...) American philosophy. Not all philosophers who practice philosophy in the United States claim the descriptor "American Philosophy." And, within the group that embraces the descriptor, some take American pragmatism to be, in essence, a theory of truth (or a method by which we can make our ideas clear); others take pragmatism to be a method of experience, a pluralistic approach to knowledge creation and social amelioration (2). It is a complicated picture, and Spencer affords ample care and attention to the disparate camps of pragmatism. Chapter 1: "Fallibilism and the Classical Pragmatists" is largely devoted to Charles S. Peirce and William James. Peirce and James, as fallibilists, are contrasted against Descartes and Hume, respectively. Peirce and James diverge in regard to style and their commitments to (scholastic) realism. Spencer discusses Josiah Royce briefly at the closing of the chapter, noting how Royce's work can serve as a foil for both Peircean and Jamesian pragmatisms. Chapter 2: "Meliorism and the Chicago Pragmatists" highlights the pragmatist philosophical contributions of Jane Addams and John Dewey. In this chapter, Spencer emphasizes sympathetic knowledge, cooperative intelligence, the pattern of experimental inquiry, and social amelioration. Spencer deserves kudos for introducing Addams's pragmatist contributions first, then explaining the ways in which her work in community-building and social amelioration influenced Dewey. Chapter 3: "Pluralism and the Harvard Pragmatists" highlights the work of a motley crew: George Santayana, W. E. B. Du Bois, Horace Kallen, and Alain Locke. This chapter draws attention to the pluralism one can detect in Santayana's detached cosmopolitanism, Du Bois's double consciousness, Kallen's cultural pluralism, and Locke's democratic pluralism. We are introduced to a Spaniard, two African American men, and a Jewish man, all of whom had spent time abroad. Each offers a critical perspective that falls outside the conventional view of the purported democratic culture of the United States. Chapter 4: "Verification and the Analytic Pragmatists" turns to the philosophers of the logico-linguistic turn, [End Page 108] featuring C. I. Lewis, W. V. O. Quine, and Richard Rorty. Here, we see a pronouncedly analytic approach to the analysis of propositions, inference, and semantic content—a heightened attention to shoring up defensible conceptions of truth and the real. The goal is to articulate a coherent conceptual pragmatic position that evades both scientistic reductionism and Fregean transcendental presuppositions, all the while offering a feasible conception of truth. Chapter 5: "Hope and the Contemporary Pragmatists" surveys how pragmatists have engaged with various traditions in the twentieth and twenty-first centuries to potentially bolster their positions and find hope. Spencer highlights three promising strands. The first strand is that of Jürgen Habermas. Habermas arose out of Frankfurt School critical theory but appropriated pragmatist insights from Peirce, Dewey, and Mead to formulate his conceptions of communicative action and communitive rationality (208). Habermas reconstructed the reductive dialectical materialism of the Frankfurt School, developing a sophisticated theory of democracy as public discourse. Spencer asserts that "ultimately Habermas is the best demonstration of pragmatism's potential when compared with critical theory during the Cold War" (208). Spencer also finds the work of Huw Price promising. Price, in an effort to defuse the tension between neopragmatism's antirealism and scientific realism, offers a tenable theory of truth: truth as a (postulated) practical norm, or "truth as a convenient fiction" (217). Truth, as a practical norm, gives normative structure and impetus to various forms of inquiry. And, to close this chapter on hope and contemporary pragmatism, Spencer delineates a third promising strand. He writes that "perhaps the most promising development among pragmatists results from their increasing engagement with American Indian philosophy and other philosophical traditions throughout the Americas" (219). American pragmatists, following Scott L. Pratt and Bruce Wilshire, are increasingly recognizing... (shrink)

We show that the partial order of Σ0 3-sets under inclusion is elementarily definable with parameters in the semilattice of r.e. wtt-degrees. Using a result of E. Herrmann, we can deduce that this semilattice has an undecidable theory, thereby solving an open problem of P. Odifreddi.

This provocative study revives a classical idea about rationality by developing analogies between the structure of personality and the structure of society in the context of contemporary work in the philosophy of mind, ehtics, decision theory, and social choice theory.

Transcript of speeches by a Hindu philosopher, chiefly on Hindu philosophy and Hinduism.

Tarski defined a way of assigning to each Boolean algebra, B, an invariant inv(B) ∈ In, where In is a set of triples from ℕ, such that two Boolean algebras have the same invariant if and only if they are elementarily equivalent. Moreover, given the invariant of a Boolean algebra, there is a computable procedure that decides its elementary theory. If we restrict our attention to dense Boolean algebras, these invariants determine the algebra up to isomorphism. In this paper we (...) analyze the complexity of the question "Does B have invariant x?" For each x ∈ In we define a complexity class Γx that could be either Σⁿ, Πⁿ, Σⁿ ∧ Πⁿ, or Πω+1 depending on x, and we prove that the set of indices for computable Boolean algebras with invariant x is complete for the class Γx. Analogs of many of these results for computably enumerable Boolean algebras were proven in earlier works by Selivanov. In a more recent work, he showed that similar methods can be used to obtain the results for computable ones. Our methods are quite different and give new results as well. As the algebras we construct to witness hardness are all dense, we establish new similar results for the complexity of various isomorphism problems for dense Boolean algebras. (shrink)

This book presents three of the works of Abdu'l-Bahá, son of the founder of the Bahá'i Faith, dealing with social and political issues.00In 'The Secret of Divine Civilization' (1875) Abdu'l-Bahá supports the administrative and broader social reforms of Mirzá Hosayn Khán, but looks mainly for organic reform through the efforts of Iranian intellectuals to waken and educate the masses. In this work, Abdu'l-Bahá gives virtuous and progressive Islamic clerics a leading role among these intellectuals, indeed most of his appeals are (...) directed specifically to them. 'A Traveller's Narrative' (1889/90) is an authoritative statement of the broad lines of Bahá'i social and political thinking. 'The Art of Governance' (1892/93) was written as Iran entered a pre-revolutionary phase, and ideas that we recognise today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.00In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abdu'l-Bahá wrote, and in which his expected readers lived. (shrink)

Sur la toile de fond de la theologie negative, tissee par la discussion des apories que soulevent les notions de l'ineffable et de l'un, Damascius, le dernier diadoque de l'Ecole d'Athenes, elaboreson systeme metaphysique, sans se departir de la rigueur de sa methode aporetique, qui est une critique radicale du langage a l'interieur des coordonnees fixees par le Parmenide de Platon et par les Oracles Chaldaiques. Damascius, dans une enquete unique par son ampleur et son originalite questionne tour a tour (...) Porphyre, Jamblique, Syrianus et Proclus sur les principes; il examine les problemes que pose, en derivation de l'un, la formation de la trinite; de l'un-tout (la limite), du tout-un (l'infini) et de l'unifie (le mixte ou l'etre). Lien a priori entre l'un-tout et le tout-un, l'unifie est le principe de constitution de tout ordre et de toute realite. Damascius etudie sa nature de mixte originaire et autoconstituant, d'etre exemplaire et de premier intelligible. Cette notion lui permet de pas au crible, pour la mieux fonder, la problematique neoplatonicienne de la manence, de la procession et de la conversion. Les divers niveaux d'unification de la pluralite intelligible l'amenent a construire une theorie generale des elements, des parties et des formes Au passage, de nombreux textes, capitaux du point de vue de l'ontologie et de la doctrine de la connaissance, font regretter qu'ils aient ete inconnus du Moyen Age et qu'ils le demeurent pour beaucoup de nos contemporains. (shrink)

John Pollock aims to construct a theory of rational decision making for real agents--not ideal agents. Pollock argues that theories of ideal rationality are largely irrelevant to the decision making of real agents. Thinking about Acting aims to provide a theory of "real rationality.".

This article explores Gerardus van der Leeuw’s view of phenomenology of religion. The phenomenological method he defended is basically a hermeneutical approach in which an observer relates personally and even existentially to the “phenomena” (s)he studies in order to determine their essence (Wesensschau). In his anthropology (that reflects on the basic structure of human beings) a similar way of relating to the world is discussed: the “primitive mentality” that is characterized by the “need to participate” (besoin de participation). Both phenomenology (...) and mentalité primitive imply a critique of modern scholarship. This fundamental criticism of the prevailing (historical) approach in the humanities including religious studies explains the growing distance between van der Leeuw and the majority of scholars of religion in the decades after his death in 1950. (shrink)

This article explores Gerardus van der Leeuw’s view of phenomenology of religion. The phenomenological method he defended is basically a hermeneutical approach in which an observer relates personally and even existentially to the “phenomena” (s)he studies in order to determine their essence (Wesensschau). In his anthropology (that reflects on the basic structure of human beings) a similar way of relating to the world is discussed: the “primitive mentality” that is characterized by the “need to participate” (besoin de participation). Both phenomenology (...) and mentalité primitive imply a critique of modern scholarship. This fundamental criticism of the prevailing (historical) approach in the humanities including religious studies explains the growing distance between van der Leeuw and the majority of scholars of religion in the decades after his death in 1950. (shrink)

We show that the theory of the partial ordering of the computably enumerable degrees in any given nontrivial interval is undecidable and has uncountably many 1-types.