This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Hegel introduced the Phenomenology of Mind as a work on the problem of knowledge. In the first chapter, entitled “Sense Certainty, or the This and Meaning,” he concluded that knowledge cannot consist of an immediate awareness of particulars ). The tradition discusses sense certainty in terms of this failure of immediate knowledge without, however, specifically addressing the problem of reference. Yet reference is distinct from knowledge in the sense that while there can be no knowledge of objects without reference, there (...) may be reference without knowledge. If that is the case, then the failure of immediate knowledge does not entitle us to conclude anything about the success or failure of reference. It is not surprising, then, that a few scholars have begun to examine sense certainty primarily as a thesis about reference. (shrink)

Philosophy is shaped by life and life is shaped by philosophy. This is reflected in The Philosophical I, a collection of 16 autobiographical essays by prominent philosophers.

Co-authored letter to the APA to take a lead role in the recognition of teaching in the classroom, based on the participation in an interdisciplinary Conference on the Role of Advocacy in the Classroom back in 1995. At the time of this writing, the late Myles Brand was the President of Indiana University and a member of the IU Department of Philosophy.

Economist, philosopher, civil servant, and politician, John Stuart Mill (1806-1873) made his mark as a liberal in Victorian society. His major works--System of Logic and Principles--as well as his famous essays--"On Liberty" and "Women"--reveal his extraordinary skill at clarifying difficult political and philosophical problems. Based on a detailed assessment of the influences on Mill's life, William Thomas traces the main ethical, economic, and psychological doctrines explored in his work and offers an unusual interpretation of the origins and development of (...) Mill's philosophy. (shrink)

Mit dem Ausdruck ‚sympathy‘ bezeichnet Mill die menschliche Fähigkeit, zu fühlen, was andere fühlen; oder allgemeiner, Zugang zum subjektiven Erleben Anderer zu erlangen. Sowohl Einfühlung als auch Mitfühlen sind in dieser Idee integriert. Für Mill ist ‚sympathy‘ eine wesentliche Voraussetzung der menschlichen Moralität. Allerdings gilt es, ‚sympathy‘ zur Fähigkeit auszubilden, genuin moralische Empfindungen zu zeigen. Erst dann sind stabile Moraldispositionen zu erwarten und damit letztlich die Realisierbarkeit des utilitaristischen Moralprinzips ermöglicht.

Individualität stellt für Mill eine Quelle und gleichzeitig ein Ziel individuellen und gesellschaftlichen Fortschritts dar. Individualität ist ein Element des Wohlergehens, wie die Überschrift des dritten Kapitels seiner Freiheitsschrift festhält. Individualität ist somit ein vorrangiges Ziel der Erziehung, Bildung und guten Regierung. Zudem kann Individualität, ausgedrückt in verschiedensten Lebensexperimenten, die Entwicklung einer Gesellschaft voranbringen. Es sollte insofern nicht überraschen, dass Individualität ein zentrales Konzept des Mill’schen. Denkens darstellt. Schließlich war sein Denken insgesamt auf die Verbesserung der Menschheit und der Lebensverhältnisse (...) gerichtet. (shrink)

Wilhelm von HumboldtHumboldt, Wilhelm von war ein berühmter preußischer Gelehrter und Bildungsreformer. Sein posthum veröffentlichtes Werk Ideen zu einem Entwurf, die Grenzen der Wirksamkeit des Staates zu beschränken wird in Mills Schrift On Liberty und in seiner Autobiography mehrfach zustimmend erwähnt und zitiert. Selbst das Epigraph, welches Mill als Motto seiner Freiheitsschrift voranstellt, stammt von Humboldt: „The grand, leading principle, towards which every argument unfolded in these pages directly converges, is the absolute and essential importance of human development in (...) its richest diversity“ (CW XVIII, 215). (shrink)

For as long as humans have pondered philosophical issues, they have contemplated the good life. Yet most suggestions about how to live a good life rest on assumptions about what the good life actually is. Thomas Carson here confronts that question from a fresh perspective. Surveying the history of philosophy, he addresses first-order questions about what is good and bad as well as metaethical questions concerning value judgments. Carson considers a number of established viewpoints concerning the good life. He (...) offers a new critique of Mill's and Sidgwick's classic arguments for the hedonistic theory of value, employing thought experiments that invite us to clarify our preferences by choosing between different kinds of lives. He also assesses the desire- or preference-satisfaction theory of value in detail and takes a fresh look at both Nietzsche's Übermensch ideal and Aristotle's theory of the good life. In exploring foundational questions, Carson observes that many established theories rest on undefended assumptions about the truth of moral realism. Arguing against this stand, he defends the view that good means desirable and presents a divine-preference version of the desire-satisfaction theory. In this he contends that, if there exists a kind and omniscient God who created the universe, then what is good or bad is determined by His preferences; if such a God does not exist, what is good or bad depends on what we as rational humans desire. Value and the Good Life is the only book that defends a divine-preference theory of value as opposed to a divine-command theory of right and wrong. It offers a masterfully constructed argument to an age-old question and will stimulate all who seek to know what the good life truly is. (shrink)

Contract cheating services are marketing to students at discipline level, using increasingly sophisticated techniques. The discipline level reach of these services has not been widely considered in the academic integrity literature. Much of the academic understanding of contract cheating is not discipline specific, but the necessary solutions to this problem may need to vary by discipline. This paper reviews current knowledge about contract cheating services at the discipline level, including summarising four studies that rank the relative volume of contract cheating (...) within different academic disciplines. The reviewed studies show high volumes of contract cheating transactions in the disciplines of Business and Computing. Examples of discipline level contract cheating research and service advertising are provided. The main contribution of the paper is an analysis of the discipline level reach by contract cheating services as seen through an analysis of Google search results from the United Kingdom. This analysis of 19 discipline groups uses measures of organic search engine results, paid results and competition. Three discipline groups are shown as currently being heavily exploited by essay mills; these are: Architecture, Building and Planning, Computer Science and Law. In addition, the discipline group of Creative Arts and Design is shown to be at risk of future exploitation. The paper recommends that academics are made aware about continual change in the contract cheating industry including the involved marketing taking place at discipline level. The paper concludes with a call to action for academia to develop discipline specific solutions to contract cheating. (shrink)

In an exciting study of ideas accompanying the rise of the West, Thomas McCarthy analyzes the ideologies of race and empire that were integral to European-American expansion. He highlights the central role that conceptions of human development played in answering challenges to legitimacy through a hierarchical ordering of difference. Focusing on Kant and natural history in the eighteenth century, Mill and social Darwinism in the nineteenth, and theories of development and modernization in the twentieth, he proposes a critical theory (...) of development which can counter contemporary neoracism and neoimperialism, and can accommodate the multiple modernities now taking shape. Offering an unusual perspective on the past and present of our globalizing world, this book will appeal to scholars and advanced students of philosophy, political theory, the history of ideas, racial and ethnic studies, social theory, and cultural studies. (shrink)

The rhetoric of Principia Ethica, as of not a few philosophy books, is that of the clean break. Moore claims that the vast majority of previous writing on ethics has been misguided and that an entirely new start is needed. In its time, however, the book’s claims to novelty were widely disputed. Reviews in Mind, Ethics, and The Journal of Philosophy applauded the clarity of Moore’s criticisms of Mill, Spencer, and others, but said they were “not altogether original,” had for (...) the most part “already been brought out by other critics,” and were even “the standard criticisms.”1 To the Mind reviewer, “The book indicates throughout how strongly the author has been affected by Sidgwick’s views.”2 Hastings Rashdall rejected as historically inaccurate Moore’s claim that only Sidgwick before him had recognized that “good” is indefinable: “To say nothing of writers who (like Mr. Moore and myself) learned the doctrine largely from Sidgwick, I should contend that it was taught with sufficient distinctness by Plato ..., Aristotle, and a host of other writers who have studied in their school.”3 Rashdall also described Moore’s principle of organic unities as just “a new and striking way of stating a very old truth.”4 Some recent commentators have taken a similar line. Bernard Williams has said that much of Principia Ethica comes from Sidgwick,5 while Thomas Baldwin, discussing the book’s substantive values, has said the principle of organic unities “was expressly stated by Bradley,” while “McTaggart had for some years extolled the value of love, and the value of art is a central theme of romanticism.”. (shrink)

Recent political developments cast doubt on the wisdom of democratic decision-making. Brexit, the Colombian people's (initial) rejection of peace with the FARC, and the election of Donald Trump suggest that the time is right to explore alternatives to democracy. In this essay, I describe and defend the epistocratic system of government which is, given current theoretical and empirical knowledge, most likely to produce optimal political outcomes—or at least better outcomes than democracy produces. To wit, we should expand the suffrage as (...) wide as possible and weight citizens’ votes in accordance with their competence. As it turns out, the optimal system is closely related to J. S. Mill's plural voting proposal. I also explain how voters’ competences can be precisely determined, without reference to an objective standard of correctness and without generating invidious comparisons between voters. (shrink)

Contrary to some recent self-styled “linguistic pragmatists” who seek to dispense with the purportedly obsolete term “experience”. this essay attempts to show that pragmatism cannot cogently dispense with experience, understanding that term in its Deweyan sense as “culture” and not some sort of mentalistic perception or state. Focusing on Robert Brandom’s recent Perspectives on Pragmatism, I show how the very assumptions that Dewey meant to call into question with his “instrumentalist turn” in 1903 are enshrined in Brandom’s “new and improved” (...) form of pragmatism. Judged in terms of its pragmatic consequences, Brandom’s linguistic pragmatism returns to the well trodden paths and problems of analytic philosophy and not the radical approach that Dewey’s “cultural naturalism” (Dewey’s name for his philosophy) offers. The fundamental issue is not, I contend, between types of pragmatism at all but between conceptions of human nature and what a human life is. John Stuart Mill once said of Bentham that, for an empiricist, he had really very little experience, especially of human nature. I am afraid that the same judgment here is passed on those wishing to dispense with experience and somehow retain pragmatism. (shrink)

This article commemorates the fiftieth anniversary of The Sociological Imagination by recalling, renewing and updating C. Wright Mills’ pledge to expand a politically aware, self-reflective and publicly accessible intellectual culture between aestheticism and scientism. We begin by sketching how Mills’ ‘bifocal’ vision of the translation between the close-up perspective on personal milieus and the longer view of social structures contrasts with recent calls for a public sociology which would sustain its professional legitimacy while reviving its critical conscience. To (...) illustrate this point, we argue that his project can be reframed in a way that ‘provincializes’ the universalizing claims and scientific aspirations of much of North American sociology by exposing its imperial unconscious in pre- and post-war movements toward the professionalization and scientization of knowledge. Here our focus turns to the prospects for a ‘sociology of empire’ to trace imperial forms which are symptomatically manifested both in the discipline’s assumptions about historical progress and in Mills’ critique of these assumptions. Finally, with an example from the history of British colonialism in Egypt, we show how, despite its blindspots, Mills’ vision of the sociological imagination implicitly projects an alternative ‘sociological map’ with distinct vantage points that can account for the changing cultural tasks of our time, especially concerning how collectives of human and non-human agents are unequally mediated within networks of power. We conclude by revisiting Mills’ distinctive approach to ‘the craft of sociology’, considered more as a prayer than a profession, and undertaken more as a personal and political calling than as career. (shrink)

Thomas Brown, Professor of Moral Philosophy in Edinburgh, was among the most prominent and widely read British philosophers of the first half of the nineteenth century. An influential interpreter of both Hume and Reid, Brown provided a bridge between the Scottish school of 'Common Sense' and the later positivism of John Stuart Mill and others. The selections in this volume illustrate Brown’s original ideas about mental science, cause and effect, emotions and ethics. They are preceded by an introduction situating (...) Brown’s career and writings in their intellectual and historical context. (shrink)

Journal of Social Philosophy, EarlyView.

This article considers how poetry features in Pasolini’s cinema. It argues that the manner in which Pasolini films poetry provides insight into his theory of an affinity between poetry and film, and into more general judgements concerning social reality. The article begins with an analysis of the final sequence of Salò (1975) where I argue that Ezra Pound’s poetry provides a soundtrack for the spectacle of torture in which the film’s libertines engage. Following this, I consider Pasolini’s 1965 text “The (...) Cinema of Poetry” and use this text as a way of reading the role played by a copy of Rimbaud’s collected poems in Teorema ( Theorem, 1968). I then move to consider the relationship between oral recitation and text in Il decameron ( The Decameron, 1971) and Il fiore della mille e una notte ( The Arabian Nights, 1974). In doing this, I argue that one can observe a shift across these films whereby poetry and orality move from being a foundational moment for reciprocal community to being a vehicle for an ambiguous and violent fate. The article then considers the conspicuous presence of reading and writing within Salò before ending with a consideration of one scene towards the end of the film in which Pasolini appears to invest a recitation of the Gospel with a disruptive force that is otherwise lacking in his final film. (shrink)

J.S. Mill's deep interest in French intellectual, political, and social affairs began in 1820 when, in his fourteenth year, he went to France to live for a year with the family of Sir Samuel Bentham. French became his second language, and France his second home, where he died and was buried in 1873. His interest in history began even earlier when, as a child of seven, he tried to imitate his father's labours on the History of British India; though he (...) never wrote a history in his maturity, study of the past remained a passion and helped shape the philosophy of history that informed his views of society and ethics. His intense interest in contemporary French politics also led him to seek connections between historical developments and present trends, both seen by his from a Radical perspective approproate to what he believed to be an age of transition. The English historians of France, including Walter Scott and Thomas Carlyle, as well as the French, some of whom were themselves political figures, are judged by their historical methods, but those methods are seen as having practical effects in shaping as well as revealing the mind of the times. This volume brings together for the first time the essays, running from 1826 to 1849, that meld these abiding interests. They give as well insights into Mill's personal aspirations, his developing view of comparative politics and sociology, his concern for freedom, and his feminism. During these years Mill worked on a published his System of Logic, Book VI of which shows in condensed form the results of the speculations here developed; reading these essays with that work, which made his reputation as a philosopher, enables one to see the effects of romanticism on analytic thought in a way not as clearly evident even in Mill's Autobiography. Independently important, then, the essays in this volume also enable us to interpret anew the practical and theoretical concerns fundamental to his formative years and maturity. John C. Cairns' Introduction demonstrates how the essays reveal, through their reactions to the Revolutions of 1789, 1830, and 1848, and to French historiography, politics, and thought, the effect of France on Mill's ideas, and also the way in which his other concerns influenced his reactions to France. The texts, with the variants and notes that are the hallmark of this edition, are described in John M. Robson's Textual Introduction, which explains the editorial principles and methods. (shrink)

The two thinkers who have been brought together as the subject of this volume spring out of what is broadly the same movement of modern thought. Both, on the intellectual side, were adherents of the philosophy called in general experimental. For both alike the whole effort of thought was inspired by a social aim. The difference is that by the younger of the two the experience regarded as the ground of knowledge was supposed to be explicable by impressions on the (...) individual mind whereas the elder had transcended individualism in this sense and conceived of knowledge as fundamentally a social product. (shrink)

Stephen's critique of Mill is best known in the form given to it in Liberty, Equality, Fraternity (1873). Nevertheless, the two men's journalistic writings from the 1860s- - the decade of the American Civil War-- already reveal divergent views of human progressiveness. Both supported the North, but Mill's hope for a moral regeneration of the American people seemed to Stephen to endanger the legal case for Unionism and to threaten further violence. More broadly, Mill's progressivism reflected a mistaken view of (...) human nature. (shrink)

This work provides an interpretation of John Stuart Mill s On Liberty and elucidates the fundamental principles of Mill s concept of liberty. For Mill, the right to form one s own convictions and live according to them should only be infringed upon for one reason, namely to prevent harm to others.".

In this paper I will argue that Mill employs a tacit concept of competence in On Liberty. I will focus on the role of truth and individuality in On Liberty. Competence is a precondition for individuality, and as such, it is a threshold concept: those above the threshold are sensitive to rational argument and should be free to pursue happiness in their own way (because they are guided by the truth), whereas those who fail to meet this threshold should be (...) educated and paternalistically be kept out of harm's way until they are able to find the truth for and by themselves. (edited). (shrink)

The Tale of Prince Samuttakote. A Buddhist Epic from Thailand. Trans. Thomas John Hudak. Ohio University 1993. xxix, 276 pp. + 6 b/w plates. Pbk $20.00, £14.95.

Purpose Students have direct access to academic ghost writers who are able to provide for their assessment needs without the student needing to do any of the work. These ghost writers are helping to fuel the international industry of contract cheating, raising ethical dilemmas, but not much is known about the writers, their business or how they operate. This paper aims to explore how the ghost writers market their services and operate, based on observable information. Design/methodology/approach This paper reviews data (...) from providers actively offering contract cheating services available to the public on Fiverr.com, a low-cost micro outsourcing site. The search term write essay is used to identify providers, finding 103 Gigs from 96 unique providers. Visible information, such as provider marketing, advertised services, pricing information and customer reviews, is analysed. Findings The results demonstrate that bespoke essays are readily available to students at a low cost. The majority of providers operate from Kenya. Revenue calculations indicate a price point of US$31.73 per 1,000 words, below the cost of traditional essay mills, but show that these 96 providers have generated around US$270,000 of essay writing business between them. Originality/value This study affords a look into a complex and established industry whose inner workings are normally kept private and for which little published information currently exists. The research adds to what is known about the extent, location and operation of the contract cheating industry. (shrink)

ABSTRACT Professor of Moral Philosophy at Marischal College, Aberdeen, James Beattie (1735–1803) was one of the most prominent literary figures of late eighteenth-century Britain. His major works, An Essay on the Nature and Immutability of Truth (1770) and the two-canto poem The Minstrel (1771–1774), were two of the best-sellers of the Scottish Enlightenment and were key to Beattie’s role in the emergence of both the ‘Scottish School’ of Common Sense Philosophy and British Romanticism. Intellectual history scholarship on the Scottish Enlightenment (...) has tended to discuss Beattie in terms of his relationship to his fellow Aberdonian Thomas Read. While clearly important, his link with Reid does not exhaust our potential interest in Beattie. This article explores his extensive engagement with the thought of Jean-Jacques Rousseau (1712–1778). In the process, it is argued that the Genevan’s works – especially the Confession of the Savoyard Vicar in Emile (1762) – played an important though little noticed role in both Beattie’s rhetoric and anti-scepticism in both the Essay and Minstrel. Moreover, Beattie’s initially praising stance on Rousseau as a potential friend to true religion indicates the complexity of the reception of the Genevan’s works in late eighteenth-century Britain. (shrink)

Recent debates over American liberalism have largely ignored one way of understanding democratic purposes that was widely influential for much of American history. This normative conception of democracy was inspired by philosophical ideas found in people such as John Stuart Mill and G. W. F. Hegel rather than by rights-based or civic republican theories. Walt Whitman and John Dewey were among its notable adherents. There is much that can be said on behalf of Richard Rorty's recent argument that American liberals (...) would be well advised to recover and reclaim the heritage of Whitman and Dewey; but some additions and emendations to his construction of these champions of democracy would strengthen his case. (shrink)

Why must we respect others’ rights to dispute scientific knowledge such as that the Earth is round, or that humans evolved, or that anthropogenic greenhouse gases are warming the Earth? In this paper, I argue that in On Liberty Mill defends the freedom to dispute scientific knowledge by appeal to a novel social epistemic rationale for free speech that has been unduly neglected by Mill scholars. Mill distinguishes two kinds of epistemic warrant for scientific knowledge: 1) the positive, direct evidentiary (...) warrant that scientific experts construct for their knowledge by applying the methods Mill had set out in his A System of Logic, Ratiocinative and Inductive, and 2) a social testimonial warrant that the non-expert “public” has for what Mill refers to as their “rational[ly] assur[ed]” beliefs on scientific subjects. Mill does not argue that scientific claims can never be proven true with complete practical certainty to scientific experts, nor does he argue that scientists must engage in free debate with critics such as flat-earthers in order to fully understand the grounds of their scientific knowledge. Instead, Mill argues that in the absence of the freedom to dispute scientific knowledge, non-experts cannot establish that scientific experts are credible sources of testimonial knowledge. To establish the credibility of scientific expert speakers, non-expert audiences must have a rational assurance, Mill argues, that experts have satisfactory answers to objections that might undermine the positive, direct evidentiary proof of scientific knowledge. But since non-experts cannot distinguish objections that undermine such expert proof from objections that do not, censorship of any objection — even the irrelevant objections of literal or figurative flat-earthers — will prevent non-experts from determining whether scientific expert speakers are credible. Hence, while censoring irrelevant objections would not undermine the positive, direct evidentiary warrant that scientific experts have for their knowledge, doing so would destroy the non-expert, social testimonial warrant for that knowledge. The asymmetry between how expert scientific speakers and non-expert audiences warrant their scientific knowledge is what both generates and necessitates Mill’s social epistemic rationale for the “absolute” freedom to dispute it. (shrink)

Most philosophical writing is impersonal and argumentative, but many important philosophers have nevertheless written accounts of their own lives. Filling a gap in the market for a text focusing on autobiography as philosophy, this collection discusses several such autobiographies in the light of their authors' broader work, and considers whether there are any philosophical tasks for which life accounts are particularly appropriate. Instead of the common impersonal and argumentative forms of ordinary philosophical discussion, these autobiographical texts are deeply personal and (...) largely narrative or explanatory. The contributors to this book examine the philosophical significance of philosophers’ autobiographies and whether or not there are broadly philosophical tasks for which this sort of writing is particularly suited. _Autobiography as Philosophy_ contains a general discussion about the relation between philosophical and autobiographical writing, and essays on the specific writings of Augustine, Abelard, Montaigne, Descartes, Vico, Hume, Rousseau, Newman, Mill, Nietzsche, Collingwood and Russell by specialists on the works of these individuals. Original and distinctive in its efforts to think about the writings of historically recognized philosophers as communicative acts governed by their own distinctive interests and purposes, the book reveals that it is as much about the texts and the authors as it is about their doctrines and arguments. As a result the book steps back from many of the issues of substantive philosophical discussion to reflect on certain forms of writing as means to philosophical ends, to consider what those ends have included. (shrink)

Most philosophical writing is impersonal and argumentative, but many important philosophers have nevertheless written accounts of their own lives. Filling a gap in the market for a text focusing on autobiography as philosophy, this collection discusses several such autobiographies in the light of their authors' broader work, and considers whether there are any philosophical tasks for which life accounts are particularly appropriate. Instead of the common impersonal and argumentative forms of ordinary philosophical discussion, these autobiographical texts are deeply personal and (...) largely narrative or explanatory. The contributors to this book examine the philosophical significance of philosophers’ autobiographies and whether or not there are broadly philosophical tasks for which this sort of writing is particularly suited. _Autobiography as Philosophy_ contains a general discussion about the relation between philosophical and autobiographical writing, and essays on the specific writings of Augustine, Abelard, Montaigne, Descartes, Vico, Hume, Rousseau, Newman, Mill, Nietzsche, Collingwood and Russell by specialists on the works of these individuals. Original and distinctive in its efforts to think about the writings of historically recognized philosophers as communicative acts governed by their own distinctive interests and purposes, the book reveals that it is as much about the texts and the authors as it is about their doctrines and arguments. As a result the book steps back from many of the issues of substantive philosophical discussion to reflect on certain forms of writing as means to philosophical ends, to consider what those ends have included. (shrink)

Starting from Thomas Hobbes's distinctively materialist version of social contract theory, I argue that Hobbes can assist us in theorizing the racialized body politic of the white LEVIATHAN that is the United States. However, we will need to go beyond his own qualified materialism to recognize the social materiality of race, a materiality not to be reduced to, though incorporating, the body.

Starting from Thomas Hobbes's distinctively materialist version of social contract theory, I argue that Hobbes can assist us in theorizing the racialized body politic of the white LEVIATHAN that is the United States. However, we will need to go beyond his own qualified materialism to recognize the social materiality of race, a materiality not to be reduced to, though incorporating, the body.

Connectionism: Debates on Psychological Explanation, Volume Two Edited by Cynthia Macdonald and Graham Macdonald Blackwell, 1995. Pp. xvii + 424. ISBN 0-631-19744-3. 50.00 (hbk). ISBN 0-631-19745-1 16.99 (pbk). New books on the philosophy of religion Divine Hiddenness and Human Reason By J.L. Schellenberg, Cornell University Press, 1993. Pp. 217. ISBN 0-8014-2792-4. $36.50 (hbk). Reason and the Heart By William J. Wainwright, Cornell University Press, 1995. Pp. 160. ISBN 0-8014-3139-5. $28.50 (hbk). The Rationality of Belief and the Plurality of Faith Edited (...) by Thomas D. Senor, Cornell University Press, 1995. Pp. 291. ISBN 0-8014-3127-1. $39.95 (hbk). (shrink)

ExtractIn a democracy people are free to express their opinions and question those of others. This is an important personal freedom, and also essential to the very idea of government by discussion. But it has also been held to be instrumentally important because in open public debate true ideas will conquer false ones by their merit, and the people will see the truth for themselves. In other words, democracy has an epistemic function as a kind of truth machine. From this (...) it follows that in a democracy there should be no dogma: no knowledge protected from public challenge and debate. Yet this whole argument is founded on embarrassing misconceptions of the nature of truth and of the working of democracy.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.DEMOCRACY IS NOT A TRUTH MACHINEVolume 12, Issue 33Thomas WellsDOI: https://doi.org/10.1017/S1477175612000309Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. DEMOCRACY IS NOT A TRUTH MACHINEVolume 12, Issue 33Thomas WellsDOI: https://doi.org/10.1017/S1477175612000309Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. DEMOCRACY IS NOT A TRUTH MACHINEVolume 12, Issue 33Thomas WellsDOI: https://doi.org/10.1017/S1477175612000309Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

To the extent they have adopted a cafeteria-style approach to Nietzsche's trademark conceptions, kneading and molding his words into chimerical constructs, postmodernist philosophers inevitably remind us of Zarathustra's description of 'scholars': 'They work like mills and like stamps: throw down your seed-corn to them and they will know how to grind it small and reduce it to white dust' ( TSZ , II, 16). If so, how much significance might we attribute to any postmodernist's 'findings' of any textual nuances (...) in Nietzsche's relativism and stylistic multiplicity - nuances which at one moment appear intimately to apply and at the next to be hopelessly impertinent to whatever point that postmodernist is straining to make? The answer ought to be clear: By maintaining that there exist no intrinsically privileged vantage platforms vis-à-vis any text whatever, postmodernists in effect subvert their own analyses, and thus leave every work they consider unaffected. In that sense, we should be on target to advance that postmodernists are, au fond , engaged in writing for the sake of writing; indeed, what delivers them from sheer irrelevance is nothing but their clamorous advocacy of universal egalitarianism. This, however, necessarily reaffirms the nature and hankerings of the 'race' of the last man, and thus perverts the teleological direction of Nietzsche's aesthetics. Those who regard postmodernism as a regressive movement must therefore attempt to set the record straight by arguing that Nietzsche's relativism is, in fact, only a means to the eventual (phenomenal) realization of his Übermensch idea. (shrink)