In this country the idealists of the latter years of the nineteenth century and the early part of this century can be looked at as representing a conservative position, if the agnostics, naturalists and pragmatists of that time are taken to represent liberal movements. George Holmes Howison as an idealist was neither an isolated voice nor a member of a general school of thought that had slight influence. Howison’s published philosophical writings extend from 1861 to 1916. One reason among others (...) for Howison deserving a significant place in the history of philosophy was his participation in the “Conception of God” debate of 1895. That debate also serves as evidence of the completion of Howison’s odyssey from Hegelianism to personal idealism. (shrink)

The mystery of person is so deep that philosophers should welcome insights into that mystery from wherever they come. Literature, theater, film and psychology are a few sources that may provide help. The study of previous philosophies of person can be especially helpful. At the turn of the century there were numerous philosophical idealisms in this country. One was personal idealism and one of the most highly respected proponents of personal idealism was George Holmes Howison. If the idealists of the (...) latter half of the nineteenth century and the first half of the twentieth century were compared to the pragmatists, naturalists and agnostics of that time the idealists would represent a more conservative position. Howison, whose published philosophical writings span the period from 1861 to 1916, constructed an idealism that is post-Kantian: impressed and influenced by Kant, Howison rejected what he judged to be Kant’s errors. As a reaction to and rejection of Kant’s vision, Howison’s philosophy, which in the history of philosophy is a relatively rare blend of the personalistic and the idealistic, is interesting. (shrink)

Following two introductory sections which deal with the search for meaning and the model of film as a form of probing, I argue that Bergman deals with a number of important philosophical issues within his film corpus. A summary account of the vision which emerges from this corpus is sketched, followed by an analysis of the central role of the artist in society as Bergman conceives it.

The problem of this dissertation is to answer the question, "What is the meaning of person in George Holmes Howison's philosophy?" The statement of the problem in a simple question is deceptive if it creates the illusion that the question can be answered as simply as it is asked or the problem solved as easily as it is stated. Depending on the position a problem has in relation to a man's whole philosophical outlook, the solution of the problem will demand (...) exposition of more or less of the man's philosophy. Our problem is central to Howison's philosophy. All of Howison's philosophy can be best understood in relation to his concept of person; without an understanding of his concept of person, none of his philosophy is comprehensible. Though Howison's concept of person might be indicated by extracting a description of person from one of Howison's writings, very little of his philosophy of person would be revealed by isolating such a description from the rest of his thought. To grasp Howison's concept of person is to see his notion of person as part of a whole, indeed as the core and center of all of his thinking. To see Howison's concept of person in relation to his philosophy of freedom, morality, death, immortality, eternity, God and community is to begin to grasp both the profundity and uniqueness of Howison's thinking. (shrink)

Critics’ praise of Woody Allen as an artist is increasing. No other comedian includes within his humour so many references to God. Philosophers interested in contemporary culture should take Allen’s comedy seriously. Accepting Albert Camus’s vision of reality, Allen has been artistically handling the absurdity of reality by use of humour. Through comedies, Allen’s films deal with important questions. His finest film may contain an argument for God.

The concept of person is a primary interest of the contemporary intellectual world. Modern literature, films, theater, theology and philosophy focus their attention increasingly on the meaning of person. The current interests of philosophers can activate and direct their reading of the history of philosophy. The rereading of the history of philosophy with a new interest can lead to new insights and discoveries. Through these insights and discoveries, philosophies of the past come to life in the present and influence the (...) future. One of the tasks of contemporary philosophers is to read and examine philosophies of the past under the light of the current interest in person so that errors of previous philosophers might be avoided and insights of previous philosophers might be assimilated. The rereading, examination and exposition of past philosophers is and must be a community project. Both the vastness of philosophical literature and importance of dialogue, if progress is to be made, necessitate that the project be undertaken by many. This exposition of William Torrey Harris’ philosophy is offered as part of the project. Though Harris’ philosophy has been identified as a personalism, it has not received adequate study as a personalism nor has Harris’ concept of person been sufficiently examined. Of Harris, Nicholas Murray Butler wrote. (shrink)

I suspect that my idea of what it would be like to take a course given by William Barrett is fairly accurate. The flyleaf of his new book reports that Barrett, now Distinguished Professor of Philosophy at Pace University, received the Great Teacher Award at New York University. That note and a reading of Barrett's books, the classic Irrational Man, The Illusion of Technique, The Truants, and especially Death of the Soul, lead me to suspect that in the classroom Barrett (...) is as marvelous a communicator as he is on the written page. (shrink)