In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 119 alienated, as a result of their doctrines, a large segment of the Islamic community. As a matter of fact the mu'tazilites were branded as infidels by the community. The remainder of the book, i.e. chapters 4, 5, and 6, are respectively devoted to the expected deliverer, the emphasis on struggle (jihad) and the friends of god. The essays concerning the expected deliverer and the friends of (...) god are philosophically uninteresting, except I should add for some of the editor's commentaries. However the essays on struggle are illuminating, for they attempt to clear some of the standard misconceptions about the use of the term "jih~d," which is usually translated into English as "holy war." No doubt the early Muslims did engage in holy wars. The underlying justification for waging such a war was primarily for self-defense and secondarily for strengthening Islam. However the modern interpretation of fihad is in striking contrast to the traditional one. A modern writer expresses it as: It (jih~d) denotes a state of mind in which after undergoing sufferings, a man is forced to resort in self-defense to measures not necessarily warlike. In daily life we find people saying that they wish to carry on a ]ihad against drinking and smoking or against foreign goods. But this does not mean that they intend making a war on anybody.... It [i.e. fih~d] is an institution which enjoins on every Muslim to sacrifice his all for the protection of the weak and oppressed. He is duty bound to see that oppression and injustice, in whatever form, are stopped. (p. 300) As I indicated earlier this book is unlike many others dealing with Islamic civilization. What is needed now is for Western philosophers to start seriously entertaining some of the philosophical themes in the intellectual development of Islam. This is indeed a neglected area; hopefully then Themes o[ Islamic Civilization could be a starting point for some of us in philosophy. ROBERT ELIAS ABU SHANAB The Florida Stale University, Tallahassee Inventaire de la correspondance d'Andrd Rivet (1595-1650). By Paul Dibon. (La Haye: Nijhoff, 1971. xxiii and 406 pp., FI. 90) The French protestant A. Rivet (1572-1651), a confidant of La Tr6moille and of Duplessis-Mornay, was appointed professor of theology at Leyden University in 1620, immediately after the Dordrecht Synod. In 1632 he was appointed tutor to the Prince of Orange, the future William II, and was an advisor to the Stathouder FredericHenry. He maintained a lively correspondence with more than 450 personalities in the learned world, without regard to religion or nationality. Notable among his correspondents are Louis Cappel, Valentin Conrart, Jean Daille, Samuel Desmarets, Charles Drelincourt, Paul Ferry, Pierre Gouhier, J. F. Gronovius, C. Huygens, J.-M. de Langle, Antoine L~ger, Mersenne, Andr~ Pineau, Abraham Rambour, Guillaume Rivet (his brother), Claude de Saumaise, Philippe Vincent, G.-J. Vossius, David Willem. The correspondence, starting in 1595, includes about 4,350 letters, of which only 480 have hitherto been published. Topics of the correspondence are recently published books, diplomatic, political, and military events, ideological disputes, etc. Through his connections, Rivet received a considerable amount of qualified and, frequently confidential information, and this is an invaluable source for the study of the intellectual and political history of his time. Rivet published about sixty books, sermons, and pamphlets, in Latin and in French, mostly on theological subjects. The most important were collected in his 120 HISTORY OF PHILOSOPHY Opera theologica quae latine edidit, 3 vols. (Roterodami, 1651-1660). His religious polemics with Amyrault and Grofius were famous. Paul Dibon, professor at the Ecole Pratique des Hautes Etudes, is the most prominent contemporary historian of seventeenth-century Dutch philosophy and intellectual life; he is perfectly aware of the fact that genuine history can only be founded on solid erudition, and this inventory is a first-class contribution to it. Only those who ignore the difficulties of this kind of research will underestimate the enormous effort it involves--an effort which is, much more than a pedantic and mechanical listing of data, a kind of venatio, requiring a continuous alertness, a surprising amount of imagination and intelligence, a... (shrink)

Though usually skeptical of a foreword written by the author's friend, this reviewer agrees entirely with Russell Kirk's judgment of this book. This densely documented but highly readable study of Burke is indeed a "first-rate contribution to the discipline of politics" by a "temperate and painstaking scholar." It shows clearly the fruits of thirty-five years of research by one of Burke's most eminent living interpreters. It also provides further proof for the reading Stanlis has been offering of his subject (...) since his first book in 1959, Edmund Burke and the Natural Law. There Burke is depicted as an explicitly Christian critic of the Enlightenment influenced by Scholastic and Ciceronian natural law. In contrast to Alfred Cobban and other Burke scholars who emphasized their subject's pragmatic statesmanship and appeals to circumstance, Stanlis was struck by Burke's references to the "eternal frame of the universe" and to "the one great, immutable pre-existing law, a law prior to all our devices.". (shrink)

For almost half a century, the person most responsible for fomenting brouhahas regarding degrees of plasticity in the writing of histories has been Hayden White. Yet, despite the voluminous responses provoked by White’s work, almost no effort has been made to treat White’s writings in a systematic yet sympathetic way as a philosophy of history. Herman Paul’s book begins to remedy that lack and does so in a carefully considered and extremely scholarly fashion. In his relatively brief six chapters (...) (plus an introduction), Paul packs a wealth of information. He convincingly demonstrates that a guiding theme of White’s work from earliest times has been that historians have no choice but to impose a structure on historical data and thus bear responsibility for structures so imposed. As such, a key philosophical question concerns on what bases White contends that a freedom of choice exists regarding forms given to recorded histories. This essay focuses on how Paul argues for a unified vision that answers this question, as well as how he offers an original and comprehensive conception of White’s writings. (shrink)

In _Matter and Consciousness_, Paul Churchland presents a concise and contemporary overview of the philosophical issues surrounding the mind and explains the main theories and philosophical positions that have been proposed to solve them. Making the case for the relevance of theoretical and experimental results in neuroscience, cognitive science, and artificial intelligence for the philosophy of mind, Churchland reviews current developments in the cognitive sciences and offers a clear and accessible account of the connections to philosophy of mind. For (...) this third edition, the text has been updated and revised throughout. The changes range from references to the iPhone's "Siri" to expanded discussions of the work of such contemporary philosophers as David Chalmers, John Searle, and Thomas Nagel. Churchland describes new research in evolution, genetics, and visual neuroscience, among other areas, arguing that the philosophical significance of these new findings lies in the support they tend to give to the reductive and eliminative versions of materialism. Matter and Consciousness, written by the most distinguished theorist and commentator in the field, offers an authoritative summary and sourcebook for issues in philosophy of mind. It is suitable for use as an introductory undergraduate text. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel on Pseudo-Philosophy: Reading the Preface to the Phenomenology of Spirit by Andrew Alexander DavisPaul T. WilfordDAVIS, Andrew Alexander. Hegel on Pseudo-Philosophy: Reading the Preface to the Phenomenology of Spirit. London: Bloomsbury, 2023. ix + 214 pp. Cloth, $125In Hegel on Pseudo-Philosophy, Andrew Davis makes a convincing argument that just as the problem of how to distinguish sophistry from philosophy is a recurrent theme of Plato's dialogues, so (...) too is the problem of sophistry or "pseudo-philosophy" central to the preface to Hegel's Phenomenology of Spirit. Indeed, the problem of how to recognize and guard against pseudo-philosophy is the common theme linking the prefaces to the Phenomenology of Spirit, the Science of Logic, the Encyclopedia, and the Philosophy of Right, each of which endeavors "to reveal something about the essence of philosophy... by highlighting the ways pseudo-philosophy fails to do justice to philosophical content." Such an undertaking is especially important to Hegel's Phenomenology of Spirit, however, because the subject matter [End Page 543] of the work is nothing but the logos of the appearances of spirit. To arrive at knowledge of spirit requires attending to all the various ways in which spirit (or Geist) can appear, but, as Davis remarks, "like life, Geist may be thought as a source of appearances, but not as an appearance itself. It is always 'behind' what appears." As a result, the Phenomenology is an exercise in trying "to grasp what does not appear through appearances alone." Thus, just as the Phenomenology approaches the truth of spirit by considering spirit's partial, abstract, and one-sided modes of appearing, so too does the preface to the Phenomenology approach the truth of philosophy by investigating forms of pseudo-philosophy.As Hegel himself states, there are two principal tasks pursued in the preface: (1) to offer a preliminary sketch of what it would mean for "the cognition of absolute actuality to become perfectly lucid about its own nature;" and (2) to eliminate some "habitually accepted forms of thought" that prove obstacles to philosophic cognition. While most commentators take their bearings from the former, Davis's approach to the preface is unique (to my knowledge) in foregrounding the latter. Yet, as his book unfolds, it becomes clear that the latter is the route into the former. Indeed, one of the central lessons of the book is that, although the elimination of erroneous habits of thought may seem to be merely negative and therefore principally propaedeutic to the positive task of leading the reader toward "absolute knowing," the examination of error is an integral component of grasping the true. If the Phenomenology as a whole is a "highway of despair"—a comprehensive refutation of natural consciousness's pretensions to knowledge that is simultaneously a dialectical ascent to conceptually comprehending knowing (begreifende Wissen)—the preface initiates the reader into the via negativa that philosophic cognition must travel to attain self-knowledge.Davis's book is structured around seven forms of pseudo-philosophy, each of which is treated as a discrete, distinguishable problem in its own right and also as emblematic of the common failure to recognize that the form of philosophy is inseparable from the content of philosophy. As Davis argues, this failure lies at the root of the attempt (common to much of modern philosophy since Descartes) to establish a priori a universal method for thinking (what Leibniz called a mathesis universalis) that will secure certain and indubitable knowledge. But this effort proves self-undermining, always ultimately engendering the very skepticism it seeks to master. Through observing the aporiai generated by forms of pseudo-philosophy, we learn that "the method of philosophy is inseparable from the subject matter of philosophy. Method cannot be isolated and discussed on its own. Philosophy is thinking (form) about thinking (content)."Davis thus gradually discloses Hegel's positive answer to the question "what is philosophy?" through a series of determinate negations of philosophy's imitations. We learn that philosophy is the recollective, self-comprehending, self-moving thinking of thinking by attending to a set of tendencies that impede philosophy: "a tendency to explain rather than [End Page 544] present (chapter 1), a... (shrink)

The monthly magazine Hochland was probably the most influential Catholic cultural periodical in Germany in the Weimar Period. According to Georg Cardinal von Kopp’s assessment in 1911, it was “unfortunately the most read periodical in all of the educated circles of Germany, Austria and German Switzerland”. Moving beyond the simple rejection of modern culture in Germany, the journal tried to follow a new program of mediatory engagement, although it did continue to hold to traditional positions in many regards. In this (...) article the reception of modern, Enlightenment-affirmative philosophy of religion in the journal is introduced with reference to reviews and essays from the later 1910s to the early 1930s. The journal’s treatment of a few critical subject areas is given close interpretive analysis, including the journal’s treatment of Gertrud Simmel’s Über das Religiöse, individually conceptualized forms of personalist moral theory, and the general shift to phenomenological discourses and the individual in the philosophy of religion. The fundamental rejections of these ideas and these schools of thought in reviews and essays, which are also found in the journal at this time (as in most all German language Catholic cultural journals of the period), are not addressed in this article. The article thus sheds light on an often-forgotten and relatively small minority phenomenon in German Catholic intellectual circles of the Weimar Period, namely the positive embrace of Enlightenment-oriented modern thought. By promoting these ideas at this time, this group made themselves highly vulnerable to disciplinary measures by the Catholic Church. (The journal was put on the Index in 1911.). (shrink)

The monthly magazine Hochland was probably the most influential Catholic cultural periodical in Germany in the Weimar Period. According to Georg Cardinal von Kopp’s assessment in 1911, it was “unfortunately the most read periodical in all of the educated circles of Germany, Austria and German Switzerland”. Moving beyond the simple rejection of modern culture in Germany, the journal tried to follow a new program of mediatory engagement, although it did continue to hold to traditional positions in many regards. In this (...) article the reception of modern, Enlightenment-affirmative philosophy of religion in the journal is introduced with reference to reviews and essays from the later 1910s to the early 1930s. The journal’s treatment of a few critical subject areas is given close interpretive analysis, including the journal’s treatment of Gertrud Simmel’s Über das Religiöse, individually conceptualized forms of personalist moral theory, and the general shift to phenomenological discourses and the individual in the philosophy of religion. The fundamental rejections of these ideas and these schools of thought in reviews and essays, which are also found in the journal at this time (as in most all German language Catholic cultural journals of the period), are not addressed in this article. The article thus sheds light on an often-forgotten and relatively small minority phenomenon in German Catholic intellectual circles of the Weimar Period, namely the positive embrace of Enlightenment-oriented modern thought. By promoting these ideas at this time, this group made themselves highly vulnerable to disciplinary measures by the Catholic Church. (The journal was put on the Index in 1911.). (shrink)

NDPR review of Kaitlyn Creasy's 'The Problem of Affective Nihilism in Nietzsche'.

How should we assess the appeal of multiple scientific theories when they can all explain a particular empirical phenomenon of interest? We contrast Huygens' and Fermat's explanations of the law of refraction of light and find that neither dominates the other when considering multiple criteria for assessing the overall appeal of a scientific theory. The absence of teleology in Huygens' account is a strong plus compared to Fermat's. But Huygens' wave theory scores less well with respect to other desiderata for (...) a scientific theory. In this case, there does not appear to be a clear winner, nor need there be one. (shrink)

Druma-kinnara-ra ja-pariprccha-sutra: A critical edition of the Tibetan text based on eight editions of the Kanjur and the Dunhuang Manuscript Fragment. Paul Harrison., The International Institute for Buddhist Studies, 5-3-23 Toranomon, Minato-ku, Tokyo 105, 1992. lvii, 360 pp.

Paul Ramsey was one of the most important ethicists of the twentieth century. From the publication of his classic Basic Christian Ethics in 1950 until his death in 1988, his writings decisively shaped moral discourse and reflection in the areas of theology, law, politics, and medicine. This collection of Ramsey's most important essays on Christian, political, and medical ethics displays the scope and depth of his vision, highlighting both the character of his theological commitments and the continuing significance of (...) his work for the pressing moral problems of our day. Selections deal with such issues as race relations, sexuality and marriage, war, the meaning of Christian love, abortion, and medical care for the sick and dying. A general introduction by William Werpehowski and Stephen D. Crocco evaluates Ramsey's career and accomplishments and reviews contemporary criticism of his output and legacy. Shorter introductions to each selection point out crucial themes and lines of development in Ramsey's thought. (shrink)

There are few who would deny that P. F. Strawson’s “Freedom and Resentment” (1962) ranks among the most significant contributions to modern moral philosophy. Although any number of essays have been devoted to it, Pamela Hieronymi’s 'Freedom, Resentment, and the Metaphysics of Morals' is the first book-length study. The aim of Hieronymi’s study is to show that Strawson’s “central argument” has been “underestimated and misunderstood.” Hieronymi interprets this argument in terms of what she describes as Strawson’s “social naturalism”. Understood this (...) way, Hieronymi maintains, “the argument is powerful”. In what follows I argue that while Hieronymi’s discussion is stimulating and provides valuable insights into “Freedom and Resentment,” neither the interpretation advanced nor the social naturalist position that it describes is convincing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 249 Girolamo Balduino: Ricerche sulla logica della Scuola di Padova nel Rinascimento. By Giovanni Papuli. (Bark Lacerta, Universith di Bari, Pubblicazioni dell'lstituto di filosofia, 12, 1967. Pp. 313. no price.) The philosophers at the University of Padua during the late Middle Ages and Renaissance arc attracting much renewed interest. This study makes accessible again the logical philosophy of Girolamo Balduino, professor at Padua during the second quarter (...) of the sixteenth century. Like other thinkers of his period, 13alduino follows the logic of Aristotle, and looks for progress within the ancient and mediaeval tradition, not for radically new doctrines. He continues the traditional interpretation of Aristotle by Averroes, for whom logic is only an instrumental habitus, a tool or method of demonstration. About the final contribution of the school of Padua to the improvement of Aristotelian logic was the doctrine of regressive demonstration, where demonstration terminates in or discloses the definition. Zabarella's well-known teaching on this point seems to be derived entirely from Balduino. Contrary to the interpretation of Cassirer, followed by Randall, this regressive demonstration is not a universal method of inquiry and is not at all like, and not the historical source of, the new method of Galileo. Papuli's book is solidly based on the original Latin texts, in notes, which are of great value in view of the fact that Balduino's works have been out of print since 1573. Not all of Papuli's interpretations are beyond criticism (e.g., p. 296), but he has done a service in enabling us to reestablish contact with one of the last significant commentators on Aristotle's logic. PAUL J. W. MILLER University of Colorado Documents sur la vie de Jules-Cdsar Vanini de Taurisano. By Emile Namer. (Bari: Adriatica Editrice, n.d.=Univcrsith degli Studi di Bari, Pubblicazioni delFIstituto di Filosofia, II serie, Testi e Documenti, I. Pp. 196+22 facsimile illustrations) Giulio Cesare Vanini (1585-1619) ranks with Giordano Bruno as a modern hero of freedom of philosophical expression. He was tortured and then burned at the stake in Toulouse at the age of thirty-four, because of the unorthodoxy of his views. For this reason, he has drawn more attention than is perhaps deserved on the basis of his rather mediocre writings, which are little more than a tissue of plagiarisms culled from Pomponazzi, Cardano, J. C. Scaliger, and others. In this volume, Emile Namer has collected the scattered documents dealing with Vanini's life and activities. This is a valuable service, for it should enable scholars to disentangle fact from fiction and reality from myth. There has been so much heated discussion regarding Vanini that it is now time that someone should attempt to establish the precise facts and to reevaluate Vanini's place in intellectual history. In the past, writings about him have been governed more often by emotion than by reason. Namer prints documents from Naples, London, Paris, Simancas, and Toulouse. Some of these have been printed before in various journal articles, but it is valuable to have them all together in a single volume. In addition, he prints relevant excerpts concerning--as one of them put it--le douzi~me apostre de Satan, including material from Mersenne, Garasse, and others. He also includes a series of facsimiles of sample pages from the documents which he prints. All in all Namer's work is competently 250 HISTORY OF PHILOSOPHY done, though perhaps a bit more annotation to put the documents in historical perspective would have been desirable. In any case this little volume must be one of the bases for any future serious biographical or interpretative studies dealing with Vanini. Moreover, it shouM also be useful for scholars dealing with more general questions of seventeenth-century intellectual, religious, and social history. Unfortunately, there is no index, nor bibliography of earlier literature on Vanini, and the Introduction is perhaps too brief to orient the reader who has little previous knowledge of Vanini. CHARLES B. SCHMITT University oJ Leeds Tommaso Campanella: Renaissance Pioneer o[ Modern Thought. By Bernardino M. Bonansea. (Washington: Catholic University of America Press, 1969. Pp. xi 421. $14.50) This excellent critical study of the life and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Attitudes of Play by Gabor CsepregiPaul GaffneyCSEPREGI, Gabor. Attitudes of Play. Montreal: McGill-Queen’s University Press, 2022. 182 pp. Cloth, $120.00; paper, $32.95This delightful and illuminating book presents a thorough account of playfulness, its various manifestations and associations, and its indispensable role in the good life. Reading through the well-documented chapters, one recognizes how many thoughtful people have commented on the meaning of play, and yet, at the same (...) time, one recognizes the necessity for a full-scale, integrated discussion. The inspiration for the study is partly practical, as stated in the prologue: “I noticed that people who approach their daily tasks or [End Page 713] recreational pursuits with an attitude of play seem to lead a happier and fuller life.” But play as attitude also deserves theoretical study because it integrates, enhances, and to some extent opposes the instrumental character of human endeavor and thus reveals something fundamental about the human condition.A moral context is established early. We are told in chapter 1, “The Concept of Attitude,” that, unlike feelings and ideas, we are responsible for the attitudes that we adopt and, therefore, for the actions and emotions that they characteristically structure. An attitude is an authentic, embodied, and concrete engagement with the world, subject to “continual modifications” and so, presumably, not entirely under our control, but still largely a determination of human agency. In chapter 2, “Play as Attitude,” the author makes an important distinction between play as activity and play as attitude, the latter of which has been comparatively neglected. Play as attitude (playfulness) represents a mode of noninstrumentality— a “momentary holiday from work-related occupations”—that can transform almost any experience, at least temporarily. Playfulness thus represents an immediate engagement, a childlike attentiveness, which is precisely what provides its special value. Chapter 3, “Pathic Attitude,” develops this theme. Playfulness is reciprocal; in fact, we might say it is doubly playful: “In all play there is something with which we play and, in turn, plays with us.” An openness to the world, and a delight in its responsiveness, grounds the playful attitude. The experience is discoverable by young children and some animals as well.The following chapters elaborate on this basic outline. Chapter 4, “Ease,” explains how advanced players often lose themselves and “sink into a role,” a peak experience that is typically the product of training and habit. This enviable state would seem to be somewhat elusive, particularly for performers, which suggests that it is something of a moral achievement. The experience recalls what has been called in the philosophy of sport literature “flow performance,” which is, paradoxically, both more intense and yet effortless. Chapter 5, “Risk,” explores the adventurous nature of play, which inevitably involves uncertainty, luck, and risk. An attitude of play embraces, or at least accepts, the vagaries of good and bad luck; it comes with the risk of failure, embarrassment, and even physical injury. This chapter presents an important discussion about the tension between the spirit of playfulness and the ethos of modern sport, which tends increasingly to emphasize proficiency, rationalization, and commercialization. The modern obsession with preparation, perfection, and control leaves little room for a genuinely playful spirit, which ideally should animate sport. Indeed, the occasional experience of feeling lost, which the author, following Caillois, describes as “vertigo,” is an essential component of a full life. In chapter 6, “Humor,” we are told that although some playful activities are serious and demand concentration, they are often accompanied by a good-natured, lighthearted attitude. Humor seems to be inherently playful, a liberal and often irreverent exercise of the [End Page 714] imagination, which allows it to provide solace, inspiration, and transcendence: “Humor, then, is the capacity to see and apprehend things in their complexity, ambivalence, and paradoxical nature.” Chapter 7, “Gratuité,” underscores a major theme of the book—the importance of the useless or gratuitous in a fully meaningful life (gratuité and utilité are French for “useless” and “useful”). The author insightfully suggests that such moments might present themselves in seemingly disparate activities, such as play and liturgy: “Measured by the strict sense of the word, they are purposeless but still full... (shrink)

The emerging field of quantum mereology considers part-whole relations in quantum systems. Entangled quantum systems pose a peculiar problem in the field, since their total states are not reducible to that of their parts. While there exist several established proposals for modelling entangled systems, like monistic holism or relational holism, there is considerable unclarity, which further positions are available. Using the lambda operator and plural logic as formal tools, we review and develop conceivable models and evaluate their consistency and distinctness. (...) The main result is an exhaustive taxonomy of six distinct and precise models that both provide information about the mereological features as well as about the entangled property. The taxonomy is well-suited to serve as the basis for future systematic investigations. (shrink)

Book Reviews Paul Abela, Kantian Review, FirstView Article.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cross and Creation: A Theological Introduction to Origen of Alexandria by Mark E. TherrienJean-Paul JugeCross and Creation: A Theological Introduction to Origen of Alexandria by Mark E. Therrien (Washington, DC: Catholic University of America Press, 2022), xxii + 303 pp.Although Origen of Alexandria has been misrepresented and maligned since his own lifetime, allies have always arisen to defend him in his stead. Especially after the French Catholic (...) reappraisal of Origen's theology in the twentieth century, the once-dominant interpretation of Origen as a Platonist dressed in Christian garb no longer holds sway among most scholars. As Mark Therrien notes, however, traces of a "metaphysical reductionist" interpretation of Origen, propounded most notably by Adolf [End Page 295] von Harnack, still influences Origenian scholarship (89). Therrien's book vigorously opposes this line of interpretation and provides a rereading of crucial passages in Origen's On First Principles (Peri archōn) and his Commentary on John. In addition to presenting a fresh interpretation of these texts, Therrien also offers an introduction for those who are encountering Origen's theology for the first time. Rather than prefacing with biographical remarks, this book dives straight into Origen's major theological texts, allowing the reader, as Henri de Lubac put it, "to see Origen at work."Therrien operates under the principle that Origen is above all a biblical theologian whose speculation is driven primarily by his commitment to exegesis rather than Platonic presuppositions. Thus, his reading of various controversial excerpts of Origen, particularly from the Peri archōn, pays close attention to the biblical verses that Origen cites, which operate not as mere ornamentation but as the indispensable mechanics of his theology.This book is divided into eight chapters, each of which presents a "fundamental pillar" of Origen's thought: God, Christ, the Holy Spirit, eschatology the soul, the world, the Cross, and deification. Drawing attention to the first two cycles that comprise Origen's Peri archōn, Therrien treats the first cycle as authoritative to Origen's system, since it is here that Origen presents the Church's teaching in a more dogmatic form prior to the zetetic approach of the second cycle. Chapter 1 highlights the anti-Valentinian polemic that contextualizes Origen's account of divine incorporeality and the possibility of genuine knowledge of God. Following the insights of Cyril O'Regan, Therrien notes that an extreme apophaticism led the Valentinian Gnostics to "assimilat[e] God to creaturely categories," as seen in their account of various deities emanating from God as if by a material transfer of substance (36). For Origen, only the Father, the Son, and the Holy Spirit are absolutely incorporeal, and it is their absolute incorporeality that separates the Trinity from all creatures. Despite this fundamental distinction between the Trinity and creation, Origen affirms that a limited knowledge of God is possible for rational creatures with the caveat that, whenever God is likened analogically to a created reality, the dissimilarity is always greater (38). Therrien contends that, unlike the Gnostics, Origen envisions the material world as the positive and even necessary means for creatures to derive knowledge of God.Chapter 2 focuses on Origen's Christology, especially the primacy of Christ's title "Wisdom," which the author accounts for by explaining the logic behind Origen's exegesis of John's Prologue and Prov 8:22. Long before the Arian controversy of the fourth century, Origen insisted that God is eternally Father and thus generates the Son from all eternity. Origen has often been characterized, however, as arguing that God's eternal status as Creator [End Page 296] necessarily entails the existence of creation ab aeterno. Therrien points out that such a reading conflates Origen's two distinct notions of creation: the foreknown existence of creatures as "sketched and prefigured" in Wisdom from all eternity and the concrete, substantial existence of creatures that begins in time (60). The investigation of Origen's pneumatology in chapter 3 shows how Ps 103 (in the Septuagint) informs Origen's notion of the Holy Spirit as Creator. For Origen, creation is not simply a past event, but is instead a dynamic process: "Created beings must, so to... (shrink)

This study investigated faculty attitudes towards student violations of academic integrity in Canada using a qualitative review of 17 universities’ academic integrity/dishonesty policies combined with a quantitative survey of faculty members’ (N = 412) attitudes and behaviours around academic integrity and dishonesty. Results showed that 53.1% of survey respondents see academic dishonesty as a worsening problem at their institutions. Generally, they believe their respective institutional policies are sound in principle but fail in application. Two of the major factors identified by (...) faculty as contributing to academic dishonesty are administrative. Many faculty members feel unsupported by their administration and are reluctant to formally report academic dishonesty due to the excessive burdens of dealing with paperwork and providing proof. Faculty members also cite unprepared students and international students who struggle with language issues and the Canadian academic context as major contributors to academic dishonesty. This study concludes with recommendations for educators and recommendations for future research. (shrink)

The Samadhi of Direct Encounter with the Buddhas of the Present: An Annotated English translation of the Tibetan version of the Pratyutpanna-Buddha-Sammukhavasthita-Samadhi-Sutra. Translated by Paul Harrison., The International Institute for Buddhist Studies, Tokyo 1990. xxxviii, 346 pp. n.p.

This collection brings together twenty-two later essays by Paul Ricoeur under the topics of structuralism, psychoanalysis, hermeneutics, and religion.

Over recent years, the research community has been increasingly using preprint servers to share manuscripts that are not yet peer-reviewed. Even if it enables quick dissemination of research findings, this practice raises several challenges in publication ethics and integrity. In particular, preprints have become an important source of information for stakeholders interested in COVID19 research developments, including traditional media, social media, and policy makers. Despite caveats about their nature, many users can still confuse pre-prints with peer-reviewed manuscripts. If unconfirmed but (...) already widely shared first-draft results later prove wrong or misinterpreted, it can be very difficult to “unlearn” what we thought was true. Complexity further increases if unconfirmed findings have been used to inform guidelines. To help achieve a balance between early access to research findings and its negative consequences, we formulated five recommendations: (a) consensus should be sought on a term clearer than ‘pre-print’, such as ‘Unrefereed manuscript’, “Manuscript awaiting peer review” or ‘’Non-reviewed manuscript”; (b) Caveats about unrefereed manuscripts should be prominent on their first page, and each page should include a red watermark stating ‘Caution—Not Peer Reviewed’; (c) pre-print authors should certify that their manuscript will be submitted to a peer-review journal, and should regularly update the manuscript status; (d) high level consultations should be convened, to formulate clear principles and policies for the publication and dissemination of non-peer reviewed research results; (e) in the longer term, an international initiative to certify servers that comply with good practices could be envisaged. (shrink)