What is good, how do we know, and how important is it? In this book, one of our most respected analytical philosophers reorients these questions around the notion of what causes human beings to flourish. Observing that we can sensibly address what is good for plants and animals no less than what is good for people, Kraut applies a general principle to the entire living world: what is good for complex organisms consists in the exercise of their natural powers.

Few philosophers have left a legacy like that of Gottfried Wilhelm Leibniz. He has been credited not only with inventing the differential calculus, but also with anticipating the basic ideas of modern logic, information science, and fractal geometry. He made important contributions to such diverse fields as jurisprudence, geology and etymology, while sketching designs for calculating machines, wind pumps, and submarines. But the common presentation of his philosophy as a kind of unworldly idealism is at odds with all this bustling (...) practical activity. In this book Richard. T. W. Arthur offers a fresh reading of Leibniz’s philosophy, clearly situating it in its scientific, political and theological contexts. He argues that Leibniz aimed to provide an improved foundation for the mechanical philosophy based on a new kind of universal language. His contributions to natural philosophy are an integral part of this programme, which his metaphysics, dynamics and organic philosophy were designed to support. Rather than denying that substances really exist in space and time, as the idealist reading proposes, Leibniz sought to provide a deeper understanding of substance and body, and a correct understanding of space as an order of situations and time as an order of successive things. This lively and approachable book will appeal to students of philosophy, as well as anyone seeking a stimulating introduction to Leibniz's thought and its continuing relevance. (shrink)

Following in the fashion of Stephen Jay Gould and Peter Medawar, one of the world's leading scientists examines how "pure science" is in fact shaped and guided by social and political needs and assumptions.

Mark Richard presents an original theory of meaning, as the collection of assumptions speakers make in using it and expect their hearers to recognize as being made. Meaning is spread across a population, inherited by each new generation of speakers from the last, and evolving through the interactions of speakers with their environment.

The humanity formulation of Kant's Categorical Imperative demands that we treat humanity as an end in itself. Because this principle resonates with currently influential ideals of human rights and dignity, contemporary readers often find it compelling, even if the rest of Kant's moral philosophy leaves them cold. Moreover, some prominent specialists in Kant's ethics have recently turned to the humanity formulation as the most theoretically central and promising principle of Kant's ethics. Nevertheless, it has received less attention than many other (...) aspects of Kant's ethics. Richard Dean offers the most sustained and systematic examination of the humanity formulation to date. He presents an original analysis of what it means to treat humanity as an end in itself, and examines the implications both for Kant scholarship and for practical guidance on specific moral issues. (shrink)

All of these essays focus on the concept of modernity in the philosophical work of Jurgen Habermas - an ambitious and carefully argued intellectual project that invites, indeed demands, rigorous scrutiny. Following an introductory overview of Habermas's work by Richard Bernstein, Albrecht Wellmer's essay places the philosopher within the tradition of Hegel, Marx, Weber, and Critical Theory. Martin Jay discusses Habermas's views on art and aesthetics, and Joel Whitebook examines his interpretations of Freud and psychoanalysis, Anthony Giddens offers a (...) critical reading of Habermas's major work, "The Theory of Communicative Action. Richard Rorty criticizes the whole thrust of his program by way of a comparison with the work of the French philosopher of postmodernity, Jean-Francois Lyotard. And Thomas McCarthy concentrates on the question of the selectivity of rationalization processes in the modern age. Habermas himself has three contributions - on Marcuse, on neoconservativism, and a reply to the other essayists. Richard J. Bernstein is T. Wistar Brown Professor of Philosophy at Haverford College. He was editor of the journal "Praxis International, in which these essays recently appeared. "Habermas and Modernity "is included in the series Studies in contemporary German Social Thought, edited by Thomas McCarthy. (shrink)

Has the passing of the old God paved the way for a new kind of religious project, a more responsible way to seek, sound, and love the things we call divine? Has the suspension of dogmatic certainties and presumptions opened a space in which we can encounter religious wonder anew? Situated at the split between theism and atheism, we now have the opportunity to respond in deeper, freer ways to things we cannot fathom or prove. Distinguished philosopher Richard Kearney (...) calls this condition _ana-theos_, or God after God-a moment of creative "not knowing" that signifies a break with former sureties and invites us to forge new meanings from the most ancient of wisdoms. Anatheism refers to an inaugural event that lies at the heart of every great religion, a wager between hospitality and hostility to the stranger, the other—the sense of something "more." By analyzing the roots of our own anatheistic moment, Kearney shows not only how a return to God is possible for those who seek it but also how a more liberating faith can be born. Kearney begins by locating a turn toward sacred secularity in contemporary philosophy, focusing on Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" in the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a discussion of the role of theism and atheism in conflict and peace, confronting the distinction between sacramental and sacrificial belief or the God who gives life and the God who takes it away. Accepting that we can never be sure about God, he argues, is the only way to rediscover a hidden holiness in life and to reclaim an everyday divinity. (shrink)

Richard Gaskin offers an original defence of literary humanism, according to which works of imaginative literature have an objective meaning which is fixed at the time of production and not subject to individual readers' responses. He shows that the appreciation of literature is a cognitive activity fully on a par with scientific investigation.

This book offers a powerful interpretation of the philosophy of William James. It focuses on the multiple directions in which James's philosophy moves and the inevitable contradictions that arise as a result. The first part of the book explores a range of James's doctrines in which he refuses to privilege any particular perspective: ethics, belief, free will, truth and meaning. The second part of the book turns to those doctrines where James privileges the perspective of mystical experience. Richard Gale (...) then shows how the relativistic tendencies can be reconciled with James's account of mystical experience. An appendix considers the distorted picture of James's philosophy that has been refracted down to us through the interpretations of his work by John Dewey. (shrink)

Jacques Derrida, one of the most influential, controversial and complex thinkers of our time, has come to be at the centre of many political debates. This is the first book to consider the political implications of Derrida's deconstruction. It is a timely response both to Derrida's own recent shift towards thinking about the political, and to the political focus of contemparary Continental philosophy. Richard Beardsworth's study, Derrida and the Political , locates a way of thinking about deconstruction using the (...) tools of political philosophy. Richard Beardsworth has provided students of philosophy, politics and critical theory with a thought-provoking, upper level introduction to Derrida'a work as a political theorist. (shrink)

Engaging some of the most recent and more urgent issues in the philosophy of religion today, in this lively book Richard Kearney proposes that instead of thinking of God as "actual," God might best be thought of as the possibility of the ...

ABSTRACTThis book symposium onAccuracy and the Laws of Credenceconsists of an overview of the book’s argument by the author, Richard Pettigrew, together with four commentaries on different aspects of that argument. Ben Levinstein challenges the characterisation of the legitimate measures of inaccuracy that plays a central role in the arguments of the book. Julia Staffel asks whether the arguments of the book are compatible with an ontology of doxastic states that includes full beliefs as well as credences. Fabrizio Cariani (...) raises concerns about the argument offered in the book for various chance-credence principles. And Sophie Horowitz questions the assumptions at play in the book’s argument for the Principle of Indifference, as well as asking how the various laws of credence considered in the book relate to one another. (shrink)

In the early 1920s, the German mathematician David Hilbert (1862–1943) put forward a new proposal for the foundation of classical mathematics which has come to be known as Hilbert's Program. It calls for a formalization of all of mathematics in axiomatic form, together with a proof that this axiomatization of mathematics is consistent. The consistency proof itself was to be carried out using only what Hilbert called “finitary” methods. The special epistemological character of finitary reasoning then yields the required justification (...) of classical mathematics. Although Hilbert proposed his program in this form only in 1921, various facets of it are rooted in foundational work of his going back until around 1900, when he first pointed out the necessity of giving a direct consistency proof of analysis. Work on the program progressed significantly in the 1920s with contributions from logicians such as Paul Bernays, Wilhelm Ackermann, John von Neumann, and Jacques Herbrand. It was also a great influence on Kurt Gödel, whose work on the incompleteness theorems were motivated by Hilbert's Program. Gödel's work is generally taken to show that Hilbert's Program cannot be carried out. It has nevertheless continued to be an influential position in the philosophy of mathematics, and, starting with the work of Gerhard Gentzen in the 1930s, work on so-called Relativized Hilbert Programs have been central to the development of proof theory. (shrink)

The relationship between mind and matter, mental states and physical states, has occupied the attention of philosophers for thousands of years. Richard Fumerton's primary concern is the knowledge argument for dualism - an argument that proceeds from the idea that we can know truths about our existence and our mental states without knowing any truths about the physical world. This view has come under relentless criticism, but here Fumerton makes a powerful case for its rehabilitation, demonstrating clearly the importance (...) of its interconnections with a wide range of other controversies within philosophy. Fumerton analyzes philosophical views about the nature of thought and the relation of those views to arguments for dualism, and investigates the connection between a traditional form of foundationalism about knowledge, and a foundationalist view about thought that underlies traditional arguments for dualism. His book will be of great interest to those studying epistemology and the philosophy of mind. (shrink)

Early in the first volume of his Ideen zu einer reinen Phiinomeno logie und phiinomenologischen Philosophie, Edmund Husserl stated concisely the significance and scope of the problem with which this present study is concerned. When we reflect on how it is that consciousness, which is itself absolute in relation to the world, can yet take on the character of transcendence, how it can become mundanized, We see straightaway that it can do that only by means of a certain participation in (...) transcendence in the first, originary sense, which is manifestly the transcendence of material Nature. Only by means of the experiential relation to the animate organism does consciousness become really human and animal (tierischen), and only thereby does it achieve a place in the space and in the time of Nature. l Consciousness can become "worldly" only by being embodied within the world as part of it. In so far as the world is material Nature, consciousness must partake of the transcendence of material Nature. That is to say, its transcendence is manifestly an embodiment in a material, corporeal body. Consciousness, thus, takes on the characteristic of being "here and now" (ecceity) by means of experiential (or, more accurately, its intentive) relation to that corporeal being which embodies it. Accordingly, that there is a world for consciousness is a conse quence in the first instance of its embodiment by 2 that corporeal body which is for it its own animate organism. (shrink)

Hannah Arendt is increasingly recognised as one of the most original social and political thinkers of the twentieth century. In this important book, Richard Bernstein sets out to show that many of the most significant themes in Arendt's thinking have their origins in their confrontation with the Jewish Question. By approaching her mature work from this perspective, we can gain a richer and more subtle grasp of her main ideas. Bernstein discusses some of the key experiences and events in (...) Arendt's life story in order to show how they shaped her thinking. He examines her distinction between the Jewish parvenu and the pariah, and shows how the conscious pariah becomes a basis for understanding the independent thinker. Arendt's deepest insights about politics emerged from her reflections on statelessness, which were based on her own experiences as a stateless person. By confronting the horrors of totalitarianism and the concentration camps, Arendt developed her own distinctive understanding of authentic politics - the politics required to express our humanity and which totalitarianism sought to destroy. Finally, Bernstein takes up Arendt's concern with the phenomenon of the banality of evil. He follows her use of Eichmann in order to explore how the failure to think and to judge is the key for grasping this new phenomenon. _Hannah Arendt and the Jewish Question _offers a new interpretation of Arendt and her work - one which situates her in her historical context as an engaged Jewish intellectual. (shrink)

Richard Cross provides the first full study of Duns Scotus's theory of cognition, examining his account of the processes involved in cognition, from sensation, through intuition and abstraction, to conceptual thought. Cross places Scotus's thought clearly within the context of 13th-century study on the mind, and of his intellectual forebears.

Richard Dawkins's classic remains the definitive argument for our modern understanding of evolution.

One of the most important philosophers of the twentieth century, Martin Heidegger was primarily concerned with the 'question of Being.' However, recent scholarship has tended to marginalize the importance of the name of Being in his thought. Through a focused reading of Heidegger's texts, and especially his late and often overlooked Four Seminars, Richard Capobianco counters this trend by redirecting attention to the centrality of the name of Being in Heidegger's lifetime of thought. Capobianco gives special attention to Heidegger's (...) resonant terms Ereignis and Lichtung and reads them as saying and showing the very same fundamental phenomenon named 'Being itself '. Written in a clear and approachable manner, the essays in Engaging Heidegger examine Heidegger's thought in view of ancient Greek, medieval, and Eastern thinking, and they draw out the deeply humane character of his 'meditative thinking.'. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Who or What is the Preembryo?S.J. Richard A. McCormick (bio)IntroductionAlthough widely used by scientists, the term "preembryo" has raised some suspicions. Histopathologist Michael Jarmulowicz (1990), for example, asserts that the term was adopted by the American Fertility Society (AFS) and the Voluntary Licensing Authority (VLA) in Britain "as an exercise of linguistic engineering to make human embryo research more palatable to the general public."I cannot speak for the (...) VLA, but I can clarify that this was not the motive of the AFS. As a member of the AFS ethics committee that discussed and adopted this terminology, I know that our discussion was not tied to embryo research or moral issues. The term "preembryo" was adopted because the earliest stages of mammalian development primarily involve establishment of the nonembryonic trophoblast, rather than the formation of the embryo. As Clifford Grobstein (1988, p. 61), a distinguished basic scientist who also sat on the AFS committee notes:The scientific rationale for the term preembryo... is its greater accuracy in characterizing the initial phase of mammalian and human development.... The status implications of such a change in terminology were not at issue in the discussion.This is not to say that the moral status of the preembryo is not a concern worthy of independent consideration. It is an important question with significant practical implications, especially in the context of in vitro fertilization. At stake are issues such as: (1) what may be done to preembryos before transfer; (2) whether all preembryos must be transferred; and (3) what may be done to preembryos that are not transferred (Ethics Committee of the American Fertility Society (AFS) 1986, p. 29S). Furthermore, emergency treatment of rape cases may also depend on such a determination. [End Page 1]Cryopreservation, which entails freezing unused preembryos for possible later use, is one example of a procedure that raises issues associated with the moral status of the preembryo. Cryopreservation decreases the number of stimulated egg recovery cycles a woman must undergo and increases flexibility in transfer protocols. But thawing of the preembryos is not a completely benign process; significant numbers of the preembryos die in the process and injury cannot be excluded.In addition, down the road a year or so lies preimplantation genetic diagnosis, now being tested in several centers of reproductive research. This would involve the removal of one or more cells from a preembryo developing in vitro. The DNA from these cells would be studied and then only genetically normal preembryos would be transferred. With the growth in knowledge about single gene defects and the rapid advance of amplification technology, which allows gene visualization, it is not difficult to imagine scientists embarking on a variety of micromanipulations of the preembryo for the sake of gaining knowledge.Not all research with gametes involves preembryos, but clearly some experiments and procedures await resolution of the moral status of the preembryo. I contend in this paper that the moral status—and specifically the controversial issue of personhood—is related to attainment of developmental individuality (being the source of one individual). This contrasts with the view that holds that personhood occurs earlier, at the point of genetic uniqueness. I believe that an embryo that has developed to the point where it can be one individual and one individual only, differs in moral status from a preembryo that has not, even if in many cases we may choose to treat them similarly.The Scientific UnderpinningsTwo things must be kept in mind—and in a sense, in tension—in turning to science for help in assessing the status of the preembryo. First, science is not competent to decide the question of personhood or ensoulment. As the Catholic document, Declaration on Procured Abortion, which I will return to later, notes: "It is a philosophical problem" (Congregation for the Doctrine of the Faith (CDF) 1974, p. 10, endnote 19). On the other hand, another Catholic document, Donum vitae(CDF 1987), notes that the conclusions of science provide a "valuable indication" for reason's deliberations about personhood. We might say that if science cannot decide the question of personhood, neither can it be decided without science.For my review of embryological science... (shrink)

This book provides an in-depth analysis of the doctrines of early Advaita Vedanta and Indian Mahayana Buddhism in order to examine the origins of Vedanta.

American taxpayers spend $30 billion annually funding biomedical research. By some estimates, half of the results from these studies can't be replicated elsewhere-the science is simply wrong. Often, research institutes and academia emphasize publishing results over getting the right answers, incentivizing poor experimental design, improper methods, and sloppy statistics. Bad science doesn't just hold back medical progress, it can sign the equivalent of a death sentence. How are those with breast cancer helped when the cell on which 900 papers are (...) based turns out not to be a breast cancer cell at all? How effective could a new treatment for ALS be when it failed to cure even the mice it was initially tested on? In Rigor Mortis, award-winning science journalist Richard F. Harris reveals these urgent issues with vivid anecdotes, personal stories, and interviews with the nation's top biomedical researchers. We need to fix our dysfunctional biomedical system-now. (shrink)

Richard Sorabji presents a unique exploration of the development of moral conscience over 2500 years, from the playwrights of classical Greece to the present. His virtuoso study of the development of pagan, Christian, and secular conceptions of conscience culminates in a consideration of the nature, value, and role of conscience today.

RICHARD RORTY has written one of the most important and challenging books to be published by an American philosopher in the past few decades. Some will find it a deeply disturbing book while others will find it liberating and exhilarating—both, as we shall see, may be right and wrong. Not since James and Dewey have we had such a devastating critique of professional philosophy. But unlike James and Dewey, who thought that once the sterility and artificiality of professional—and indeed (...) much of modern philosophy since Descartes—had been exposed, there was an important job for philosophers to do; Rorty leaves us in a much more ambiguous and unsettled state. I will examine Rorty’s book from a variety of perspectives, beginning with a general overview and then moving to more finely meshed descriptions. My aim is not only to illuminate the power and subtlety of Rorty’s analysis and to show its inner unity, but to locate basic issues that are left unresolved. (shrink)

The great religions often claim that their books or creeds contain truths revealed by God. How could we know that they do? In the second edition of Revelation, renowned philosopher of religion Richard Swinburne addresses this central question. But since the books of great religions often contain much poetry and parable, Swinburne begins by investigating how eternal truth can be conveyed in unfamiliar genres, by analogy and metaphor, within false presuppositions about science and history. In the final part of (...) the book, Swinburne then applies the results of Parts I and II to assessing the evidence that the teaching of the Christian Church constitutes a revelation from God. -/- In the course of his philosophical exploration, Swinburne considers how the church which Jesus founded is to be identified today and presents a sustained discussion of which passages in the Bible should be understood literally and which should be understood metaphorically. -/- This is a fuller and entirely rewritten second edition of Revelation, the most notable new feature of which is a long chapter examining whether traditional Christian claims about personal morality (divorce, homosexuality, abortion, etc.) can be regarded as revealed truths. A formal appendix shows how the structure of evidence supporting the Christian revelation can be articulated in terms of the probability calculus (and shows that Plantinga's well-known argument from 'dwindling probabilities' against probabilistic arguments of this kind is not cogent). (shrink)

Richard Polt takes a fresh approach to Heidegger’s thought during his most politicized period, and works toward a philosophical appropriation of his most valuable ideas. Polt shows how central themes of the 1930s—such as inception, emergency, and the question “Who are we?”—grow from seeds planted in Being and Time and are woven into Heidegger’s political thought. Working with recently published texts, including Heidegger’s Black Notebooks, Polt traces the thinker’s engagement and disengagement from the Nazi movement. He critiques Heidegger for (...) his failure to understand the political realm, but also draws on his ideas to propose a “traumatic ontology” that understands individual and collective existence as identities that are always in question, and always remain exposed to disruptive events. Time and Trauma is a bold attempt to gain philosophical insight from the most problematic and controversial phase of Heidegger’s thought. (shrink)

Sextus Empiricus' Against the Physicists examines numerous topics central to ancient Greek inquiries into the nature of the physical world, covering subjects such as god, cause and effect, whole and part, bodies, place, motion, time, number, coming into being and perishing and is the most extensive surviving treatment of these topics by an ancient Greek sceptic. Sextus scrutinizes the theories of non-sceptical thinkers and generates suspension of judgement through the assembly of equally powerful opposing arguments. Richard Bett's edition provides (...) crucial background information about the text and elucidation of difficult passages. His accurate and readable translation is supported by substantial interpretative aids, including a glossary and a list of parallel passages relating Against the Physicists to other works by Sextus. This is an indispensable edition for advanced students and scholars studying this important work by an influential philosopher. (shrink)

The distinction between phenotype and genotype is fundamental to the understanding of heredity and development of organisms. The genotype of an organism is the class to which that organism belongs as determined by the description of the actual physical material made up of DNA that was passed to the organism by its parents at the organism's conception. For sexually reproducing organisms that physical material consists of the DNA contributed to the fertilized egg by the sperm and egg of its two (...) parents. For asexually reproducing organisms, for example bacteria, the inherited material is a direct copy of the DNA of its parent. The phenotype of an organism is the class to which that organism belongs as determined by the description of the physical and behavioral characteristics of the organism, for example its size and shape, its metabolic activities and its pattern of movement. (shrink)

Four prominent views of the nature and methods of clinical ethics (especially in consultation forums) are reviewed; each is then submitted to a criticism intended to show both weaknesses and strengths. It is argued that clinical ethics needs to be responsive to the specific complexities of clinical situations. For this, the need for an expanded notion of practical reason within unique situations is emphasized, one whose aim is to facilitate decision-making on the part of those directly responsible for them and (...) consonant with their own respective moral frameworks and conceptions of what is most worthwhile. Keywords: Casuistry, clinical ethics, consultation, decision-making, dialogue, facilitator, practical reason, relationships CiteULike Connotea Del.icio.us What's this? (shrink)

On the basis of the Weber, Jaspers, and Arendt style ‘ideal types’ of the manager as Eichmann, Richard III, and Faust it is explained how under strong organizational pressures to obey orders and further organizational ends, different types of managers cooperate with organization behavior that harms people. On the basis of Arendt's and Tillich's action philosophies, the manager as Institution Citizen with the courage to be both as oneself and as a part is presented as alternative, contrast, and resistance (...) model to the other ‘ideal types’, particularly to the Eichmann ‘ideal type’. (shrink)

This article reviews the historical and current controversies about the nature of clinical ethics consultation, as a way to focus on the place and responsibility of ethics consultants within the context of clinical conversation — interpreted as a form of dialogue. These matters are approached through a particularly compelling instance of the controversy that involves several major figures in the field. The analysis serves to highlight very significant questions of the nature and constraints of clinical situations, and the moral responsibility (...) and legal accountability that are especially important for clinical ethics consultants. (shrink)

Introduction Why philosophize about imagination? Why turn one of the great gifts of human existence into an object of intellectual interrogation? ...

Richard Popkin has assembled 63 leading scholars to forge a highly approachable chronological account of the development of Western philosophical traditions. From Plato to Wittgenstein and from Aquinas to Heidegger, this volume provides lively, in-depth, and up-to-date historical analysis of all the key figures, schools, and movements of Western philosophy. The Columbia History significantly broadens the scope of Western philosophy to reveal the influence of Middle Eastern and Asian thought, the vital contributions of Jewish and Islamic philosophers, and the (...) role of women within the tradition. Along with a wealth of new scholarship, recently discovered works in 17th- and 18th-century philosophy are considered, such as previously unpublished works by Locke that inspire a new assessment of the evolution of his ideas. Popkin also emphasizes schools and developments that have traditionally been overlooked. Sections on Aristotle and Plato are followed by a detailed presentation on Hellenic philosophy and its influence on the modern developments of materialism and scepticism. A chapter has been dedicated to Jewish and Moslem philosophical development during the Middle Ages, focusing on the critical role of figures such as Averroës and Moses Maimonides in introducing Christian thinkers to classical philosophy. Another chapter considers Renaissance philosophy and its seminal influence on the development of modern humanism and science. Turning to the modern era, contributors consider the importance of the Kaballah to Spinoza, Leibniz, and Newton and the influence of popular philosophers like Moses Mendelssohn upon the work of Kant. This volume gives equal attention to both sides of the current rift in philosophy between continental and analytic schools, charting the development of each right up to the end of the 20th century. Each chapter includes an introductory essay, and Popkin provides notes that draw connections among the separate articles. The rich bibliographic information and the indexes of names and terms make the volume a valuable resource. Combining a broad scope and penetrating analysis with a keen sense of what is relevant for the modern reader, _The Columbia History of Western Philosophy_ will prove an accessible introduction for students and an informative overview for general readers. (shrink)