While Wittgenstein’s work has been extensively investigated in relation to many other important and influential philosophers, there is very little scholarly work that positively investigates the relationship between the work of Wittgenstein and Wilhelm Dilthey. To the contrary, some commentators like Hacker (2001a) suggest that Dilthey’s work (and that of other hermeneuticists) simply pales or is obsolete in comparison to Wittgenstein’s own insights. Against such assessments, this article posits that Wittgenstein’s and Dilthey’s thought most crucially intersects at the related topics (...) of scientism on the one hand and scientific and philosophical method on the other. In reconstructing Dilthey’s conceptions of understanding versus explaining and central points of Wittgenstein’s Remarks on Frazer’s Golden Bough, it becomes apparent that they share a staunch rejection of scientism and use the notion of understanding as a means to prevent methodologies from the natural sciences encroaching onto the human sciences (in Dilthey’s case) and philosophy (in Wittgenstein’s case). Notwithstanding a number of central ways in which these thinkers differ, this article closes by suggesting that there is some evidence according to which Wittgenstein, like Dilthey, can reasonably be understood as championing some central tenets of the hermeneutical tradition. (shrink)

Countless academic books have been written about how to interpret literary texts. From reader response criticism to Marxist hermeneutics and beyond, the scholarship on interpretive methods is vast. Yet all these books fail to address a more fundamental question: Why should we read in the first place? Or, to put it another way, why is reading an important thing to do? In order to answer these questions, Thomas J. Millay turns to the wisdom of Danish philosopher-theologian Søren Kierkegaard. In (...) this the first book to be written on Kierkegaard's philosophy of reading, Millay finds that reading does have a specific purpose: it is supposed to change your life. With lucid, nontechnical prose, Millay both establishes the definitive interpretation of Kierkegaard's philosophy of reading and explores the various concrete practices Kierkegaard recommended for its implementation"--Publisher's description. (shrink)

Drawing on aspects of Foucauldian feminist theory Thomas Hardy, Femininity and Dissent offers original and detailed readings of six critically under-valued novels: Desperate Remedies, A Pair of Blue Eyes, The Hand of Ethelberta, A Laodicean, Two on a Tower and The Well-Beloved, demonstrating Hardy's peculiarly modern appreciation of how individuals negotiate the forces which shape their sense of self. Tracing his interest in the evolutionary debate and the woman question this book reveals a new politically engaged rather than a (...) grimly pessimistic Hardy. (shrink)

This article examines the relationship between income concentration and policy outputs that determine the generosity of two major state-level safety net programs: unemployment insurance and cash social assistance. Using a difference in differences framework, it tests the degree to which the top 1 percent share is associated with benefit replacement rates for these programs during the period 1978–2010. The results suggest that higher state income inequality lowers those states’ welfare benefits significantly in ways consistent with a “plutocracy” hypothesis that has (...) been suggested in work by scholars such as Bartels, Bonica, Gilens, and Page. The results are robust to controls for several alternative explanations for benefit generosity, including citizen ideology, party control of government, fiscal pressure on programs, state racial heterogeneity, and public opinion liberalism. The results thus support the notion that growing income concentration at the very top undermines social protection policies. (shrink)

Plural predication is a pervasive part of ordinary language. We can say that some people are fifty in number, are surrounding a building, come from many countries, and are classmates. These predicates can be true of some people without being true of any one of them; they are non-distributive predications. However, the apparatus of modern logic does not allow a place for them. Thomas McKay here explores the enrichment of logic with non-distributive plural predication and quantification. His book will (...) be of great interest to philosophers of language, linguists, metaphysicians, and logicians. (shrink)

Labeling theory as ideology and as science: Scheff, T. J. Schizophrenia as ideology. Scheff, T. J. On reason and sanity. Scheff, T. J. The labeling theory of mental illness. Greenley, J. R. Alternate views of the psychiatrist's role. Temerlin, M. K. Suggestion effects in psychiatric diagnosis. Rosenhan, D. L. On being sane in insane places.--Changing the system: Scheff, T. J. Labeling, emotion, and individual change. Schatzman, M. Paranoia or persecution: the case of Schreber. Sidel, R. Mental diseases in China and (...) their treatment. Obeysekere, G. The idiom of demonic possession. (shrink)

As engineering applications require management of ever larger volumes of data, ontologies offer the potential to capture, manage, and augment data with the capability for automated reasoning and semantic querying. Unfortunately, considerable barriers hinder wider deployment of ontologies in engineering. Key among these is lack of a shared top-level ontology to unify and organise disparate aspects of the field and coordinate co-development of orthogonal ontologies. As a result, many engineering ontologies are limited to their scope, and functionally difficult to extend (...) or interoperate with other engineering ontologies. This paper demonstrates how the use of a top-level ontology, specifically the Basic Formal Ontology (BFO), greatly facilitates interoperability of multiple engineering-related ontologies. We constructed a system of formal linked ontologies by re-engineering legacy ontologies to be conformant with BFO and developing new BFO-conformant ontologies to capture knowledge in the engineering design, enterprise, human factors, manufacturing, and application domain of additive manufacturing. The resulting Integrated Framework for Additively Manufactured Products (IFAMP), including the body knowledge instantiated on its basis, serve as the basis for a proposed Design with Additive Manufacturing Method (DWAM), which we believe can support the design of innovative products with semantically enhanced ideation tools and enhanced access to application domain knowledge. The method and its facilitation through the ontological framework are demonstrated using a case study in medicine. (shrink)

Presents an innovative, constructive alternative to Christian involvement in the "culture wars" Church leaders and scholars have long wrestled with what should provide a guiding vision for Christian engagement in culture and politics. In this book Thomas Bushlack argues that a retrieval of Thomas Aquinas's understanding of civic virtue provides important resources for guiding this engagement today. Bushlack suggests that Aquinas's vision of the pilgrim church provides a fitting model for seeking the earthly common good of the political (...) community, and he notes the features of a Thomistic account of justice and civic virtue that remain particularly salient for the twenty-first century. The book concludes with suggestions for cultivating a Christian rhetoric of the common good as an alternative to the predominant forms of discourse fostered within the culture wars that have been so divisive. (shrink)

In two experiments, subjects’ task was to decide whether a binocularly viewed target word was evaluatively good (e.g., fame, comedy, rescue) or bad (e.g., stress, detest, malaria) in meaning. Just prior to this target word, a priming word was presented to the nondominant eye, and masked by an immediately following presentation of a letter—fragment pattern to the dominant eye. (Masking effectiveness was demonstrated by subjects’ failure to discriminate the left vs. right position of a test series of words.) In Experiment (...) 1, which used evaluatively positive or negative words as priming stimuli, judgment latency for the evaluative decision task was facilitated by primes that agreed in evaluation with targets, and was retarded by primes that disagreed in evaluation with targets. This result demonstrated that the evaluative meaning of priming stimuli was processed under conditions that prevented subjects from detecting their presence. Primes in Experiment 2 were 2-word strings for which the evaluative meaning of individual words was orthogonal to the evaluative sentence meaning (e.g., the two evaluatively negative words, "enemy fails,“ make up an evaluatively positive sentence). Results of Experiment 2 indicated that masked priming effects were influenced by the evaluative meanings of individual words, but not by their sentence meanings. This result supported the conclusion that the processing of undetected, dichoptically masked words is limited to analyses that are not powerful enough to extract sentence meanings. (shrink)

The present work is a study of the method of contemporary Soviet philosophy. By "Soviet philosophy" we mean philosophy as published in the Soviet Union. For practical purposes we have limited our attention to Soviet sources in Russian in spite of the fact that Soviet philosophical works are also published in other languages (see B 2029(21)(38». The term "method" is taken in the sense usual in Western books on methodology .1 In view of the content of the first chapter it (...) will be useful to explain the last term a little more fully. By method we mean a procedure and it is obvious that the principles according to which a procedure is carried out are rules, i.e. imperatives, which tell us not what is but what should be done. Such imperatives mayor may not be connected with and founded on certain descriptive statements (the fact that every rule of formal logic is based on a corresponding law has been well-known since Husserl's "Logische Unter suchungen" and is generally accepted in contemporary logic), but such a foundation is irrelevant to a methodological study. The object of such a study is to find out what these rules are, why they are accepted and how they are inter-connected and applied. This is how methodology - the science of method - is conceived in Western treatises on the subject and this is also the standpoint assumed here. (shrink)

There is a close conceptual relation between the notions of religious disenchantment and scientific naturalism. One way of resisting philosophical and cultural implications of the scientific image and the subsequent process of disenchantment can be found in attempts at sketching a reenchanted worldview. The main issue of accounts of reenchantment can be a rejection of scientific results in a way that flies in the face of good reason. Opposed to such reenchantment is scientific naturalism which implies an entirely disenchanted worldview. (...) However, one of the main problems of scientific naturalism are placement problems. A reenchanted worldview does have the conceptual resources to avoid placement problems, yet seems to throw out the baby with the bathwater. A dilemma results: the Scylla of an undesirable scientific naturalism and the Charybdis of a rampant, seemingly prescientific reenchanted worldview. In this article I argue that there is a safe middle passage between these two options, i.e. the recently proposed liberal naturalism which allows for a moderate normative reenchantment. Liberal naturalism lets us have it both ways: avoiding the placement problems while retaining a necessary and reasonable adherence to science, thereby avoiding both an all-too restrictive scientific naturalism. (shrink)

Students of culture have been increasingly concerned with the ways in which cultural values are 'inscribed' on the body. These essays go beyond this passive construal of the body to a position in which embodiment is understood as the existential condition of cultural life. From this standpoint embodiment is reducible neither to representations of the body, to the body as an objectification of power, to the body as a physical entity or biological organism, nor to the body as an inalienable (...) centre of individual consciousness. This more sensate and dynamic view is applied by the contributors to a variety of topics, including the expression of emotion, the experience of pain, ritual healing, dietary customs, and political violence. Their purpose is to contribute to a phenomenological theory of culture and self - an anthropology that is not merely about the body, but from the body. (shrink)

There are historically three main trends in understanding Wittgenstein's Tractatus. The first is the interpretation offered by the Vienna Circle. They read Wittgenstein as arguing that neither metaphysical nor normative propositions have any cognitive meaning, and thus are to be considered nonsense. This interpretation understands Wittgenstein as setting the limits of sense, and prescribing that nothing of substantive philosophical importance lies beyond that line. The second way of reading the Tractatus, which has became popular since the 1950s, is the interpretation (...) which most currently accept as the early Wittgenstein's view; for this reason I refer to it as the 'standard reading.' According to this interpretation, Wittgenstein did not consider metaphysical and ethical discourse as nonsense. Rather, relying upon the distinction between saying [sagen] and showing [zeigen], he meant that these truths cannot be uttered, but instead are only shown. The standard reading can perhaps be best understood in contrast with the third interpretation, dubbed the "resolute reading." The resolute reading takes seriously Wittgenstein's remark at 6.54 that "[m]y propositions are elucidatory in this way: he who understands me finally recognizes them as nonsense [unsinnig]." According to the resolute interpretation, Wittgenstein is not advancing a series of philosophical theses in the Tractatus. Rejecting the distinction characteristic of standard readings, between propositions without sense [sinnlos] and just plain nonsense [unsinnig], these interpreters read Wittgenstein as treating ethical and metaphysical inquiry, as well as a bulk of the doctrines in the text, as nonsense. To them, Wittgenstein did not intend to put forth any theses in the the text. Instead his methodology is therapeutic, similar to the later philosophy. It In this essay I explain each interpretation, and evaluate them in terms of textual and philosophical viability. I conclude by arguing that the biases which exist in the tradition of analytic philosophy substantively temper the interpretation of historical texts, which ultimately leads to the fundamental distinction between these three interpretations. (shrink)

Lookism refers to discrimination based on physical attractiveness or the lack thereof. A whole host of empirical research suggests that lookism is a pervasive and systematic form of social discrimination. Yet, apart from some attention in ethics and political philosophy, lookism has been almost wholly overlooked in philosophy in general and epistemology in particular. This is particularly salient when compared to other forms of discrimination based on race or gender which have been at the forefront of epistemic injustice as a (...) topic of research. This paper argues that lookism is associated with various forms of epistemic injustice. In the specific case of lookism, hermeneutic injustice takes the shape of the taboo of acknowledging that unattractive people are unattractive. This, on the one hand, results in a hampered understanding of one’s own situation insofar as one is deterred from seeing one’s looks as one major factor for one’s social position. On the other hand, this hermeneutic injustice serves as the backdrop of instances of a special kind testimonial injustice in which the ugly person’s burgeoning realization that their looks influence their social standing detrimentally is discounted due to the pejorative nature of ascribing someone the property of being unattractive or ugly. (shrink)

High quality images sell products. Here's how you do it. From cereal boxes to billboards to photos on Amazon, product photos have a strong impact on viewers. Now you can master the secrets of effective product photography with this essential guide. Author J. Dennis Thomas guides you through the basics, from selecting the right equipment and practicing different lighting techniques to controlling exposure, using backgrounds and props, and much more. Whether it's jewelry, food, fashion, or other products, learn how (...) to photograph for effective selling, while building the skills and tools you need for a career. Explains how to produce quality photos for product or commercial photography, including fashion, food, jewelry, technology, and more The author is a professional photographer whose work has been published in major U.S. magazines including Rolling Stone, Elle, W Magazine, and US Weekly Covers choosing the right equipment, practicing different lighting techniques, controlling exposure, using backgrounds and props, and more Gives new and even experienced photographers the tools they need to build careers in product photography Take photographs that impress, intrigue, dazzle, and sell with The Art and Style of Product Photography. (shrink)

THE DEVELOPMENT OF SOVIET THEORY OF KNOWLEDGE AND ITS MAIN REPRESENTATIVES By definition the philosophical treatment of knowledge is an integral part of the ...

In lieu of an abstract, here is a brief excerpt of the content:THE EUCHARISTIC THEOLOGIES OF LAUDA SION AND THOMAS AQUINAS'S SUMMA THEOLOGIAE THOMAS J. BELL Emory University Atlanta, Georgia MANY works associated with Thomas Aquinas stand both the Office and Mass for the Feast of Corpus Christi.1 The earliest witness to this association comes from two of Thomas's Dominican brothers and younger contemporaries, Tolomeo of Lucca and William of Tocco. Around 1317 Tolomeo wrote in his (...) Historia Ecclesiastica: " Thomas composed [the Corpus Christi Office] in full, including the lessons and all the parts to be recited by day or night; the Mass, too, and whatever has to be sung on the day." 2 William, in his Historia beati Thomae completed around 1320, lists the liturgy of Corpus Christi among Thomas's works and informs us that Thomas wrote the liturgy " at the request of Pope Urban [IV]." 3 It is known that on August 11, 1264, Urban, in the bull Transiturus, declared that the Feast of Corpus Christi was to be celebrated throughout Christendom according to a "new, Roman," liturgy.4 Thomas had returned from Paris to Italy, his 1 This does not mean that Thomas created the liturgy for the feast de nova. Rather it means that Thomas selected and combined older elements from the Scriptures, the Fathers, and existing liturgies, only venturing to write from scratch those hymns and prayers necessary for expressing the theological and devotional views central to the Feast of Corpus Christi. In other words, Thomas wrote or pieced together texts " proper " to the feast and united them with the " ordinary " texts of the Mass and Office. 2 James A. Weisheipl, Friar Thomas d'Aquino: His Life, Thought and Works (Washington, D.C., 1974), p. 177. a Ibid., pp. 132, 177. 4 Ibid., pp. 179, 183. For a partial translation of the bull Transiturus see also Darwell Stone, A History of the Doctrine of the Holy Eucharist (London, 1909), vol. 1, 344-46. This "new, Roman" liturgy promulgated by Urban IV was, indeed, a new 163 164 THOMAS J. BELL homeland, five years before the bull was published. Furthermore, by 1264 he had developed a "warm friendship" with Urban, whom we know to have commissioned Thomas to write several works between 1261 and 1265.5 These facts have led most scholars since the early fourteenth century to conclude that Urban's "new" liturgy was the work of Thomas.6 In recent years, however, Cyrille Lambot has questioned whether Thomas wrote or compiled the liturgy promulgated by Urban. He has noted that Reginald of Piperno, Thomas's amanuensis and companion from 1259 to 1274, did not include the liturgy for Corpus Christi in his list of Thomas's works. Moreover, the Dominican Order, like most Orders and dioceses, did not adopt Urban's liturgy for the Feast of Corpus Christi until 1317, when John XXII required its use throughout Western Christendom.7 If Thomas had written the liturgy, argues liturgy composed for the celebration of Corpus Christi. Around 1246 a certain John, a religious of Mont-Cornillon, had compiled a liturgy for the " Body of the Lord " that was in place throughout the diocese of Liege. Being so impressed by the solemnities of the Liege eucharistic celebration, Hugh of Saint-Cher, a Dominican and the cardinal legate of Germany, declared in 1252 that the feast of Corpus Christi was to be celebrated throughout the territory under his leadership. Jacques Pantaleon, the future Urban IV, knew the solemnities of Liege from his time as the city's archdeacon. It seems that upon his election as Pope, Urban was urged by many people to establish the Feast throughout Christendom. Eventually he did this with the publication of the bull Transiturus. For more details, see Weisheipl, Friar Thomas d'Aquino, pp. 178-79. 0 Weisheipl, Friar Thomas d'Aquino, p. 147. 6 The liturgy for the Feast of Corpus Christi that is associated with Thomas is not identical with the one currently used in both the Roman rite and Dominican rite. The modern texts for the Feast reflect the liturgical reforms that have occurred since Thomas's day. Notwithstanding these reforms, the Mass for the Feast (Cibavit eos), which includes Lauda Sion, has for the most part... (shrink)