Pelikan argues, in this little book dealing with Luther's understanding of the Church, that the Reformer developed a reliance on some sort of "structure for the Spirit." The early Luther must be distinguished from the later Luther in terms of the conception of the relationship between the Holy Spirit and the institutional structures of the Church. The radical Reformer in the 1520s came announcing "the counsel I have learned under the Spirit's guidance"; but by the 1530s he was searching for (...) some sort of ecclesiastical certainty: "this is the reason why our theology is certain; it snatches us away from ourselves and places us outside ourselves." Pelikan adds still another insight to the massive literature on Luther. And his insights are usually profound. Luther is of two minds regarding institutions; on the one hand, the younger Luther can only reject those structures of the Roman Church: monasticism, the papacy. The older Luther knew from personal introspection and self-examination that those structures of the Church through which the unmerited goodness of God was communicated were means of grace. What seems to underline Pelikan's analysis of Luther is his reading of contemporary sociology of religion which makes the claim that all religious organizations develop greater and more severe institutional structures as time goes by. Weber and Troeltsch helped us with that observation a long time ago. It is good to have Pelikan do it again and to do it in connection with a thorough reading of Luther. One of the most helpful chapters in the book deals with Luther's conception of the Eucharist.--W. A. J. (shrink)

Pelikan argues, in this little book dealing with Luther's understanding of the Church, that the Reformer developed a reliance on some sort of "structure for the Spirit." The early Luther must be distinguished from the later Luther in terms of the conception of the relationship between the Holy Spirit and the institutional structures of the Church. The radical Reformer in the 1520s came announcing "the counsel I have learned under the Spirit's guidance"; but by the 1530s he was searching for (...) some sort of ecclesiastical certainty: "this is the reason why our theology is certain; it snatches us away from ourselves and places us outside ourselves." Pelikan adds still another insight to the massive literature on Luther. And his insights are usually profound. Luther is of two minds regarding institutions; on the one hand, the younger Luther can only reject those structures of the Roman Church: monasticism, the papacy. The older Luther knew from personal introspection and self-examination that those structures of the Church through which the unmerited goodness of God was communicated were means of grace. What seems to underline Pelikan's analysis of Luther is his reading of contemporary sociology of religion which makes the claim that all religious organizations develop greater and more severe institutional structures as time goes by. Weber and Troeltsch helped us with that observation a long time ago. It is good to have Pelikan do it again and to do it in connection with a thorough reading of Luther. One of the most helpful chapters in the book deals with Luther's conception of the Eucharist.--W. A. J. (shrink)

Inleidend studieboek op universitair niveau over de Nederlandse rechtswetenschap.

In this study, W. J. Waluchow argues that debates between defenders and critics of constitutional bills of rights presuppose that constitutions are more or less rigid entities. Within such a conception, constitutions aspire to establish stable, fixed points of agreement and pre-commitment, which defenders consider to be possible and desirable, while critics deem impossible and undesirable. Drawing on reflections about the nature of law, constitutions, the common law, and what it is to be a democratic representative, Waluchow urges a different (...) theory of bills of rights that is flexible and adaptable. Adopting such a theory enables one not only to answer to critics' most serious challenges, but also to appreciate the role that a bill of rights, interpreted and enforced by unelected judges, can sensibly play in a constitutional democracy. (shrink)

The thesis of this book is that Herbert Marcuse is "indispensable to the theory and practice of the New Left." The one-dimensional quality of contemporary everyday life is to be disrupted by a critical theory of society based upon the works of Karl Marx as interpreted and brought to bear upon the 20th Century. Hence, this collection of six New Left studies on Herbert Marcuse is called Critical Interruptions. The contributors are former students of Marcuse and all are younger than (...) thirty-five. The work is dedicated to Theodor W. Adorno and Ho Chi-Minh. The book is poorly edited; not only does the heavy Marcusean terminology make intelligibility slow; but poor rhetoric, grammar and punctuation also add to the slowness of the pace. The content of the essays, however, is uniformly very worthwhile and the book deserves a careful reading. The Marcuse Festschrift of 1967, edited by Kurt H. Wolff and Barrington Moore, Jr., entitled The Critical Spirit, was a collection of essays "in honor of Herbert Marcuse." This 1970 book, Critical Interruptions, is addressed to the exposition, up-dating and critique of Marcuse himself. Therefore, this present work is of immediate help to all readers and students of Marcuse. Paul Breines, the editor, wrote the first essay, "From Guru to Spectre: Marcuse and the Implosion of the Movement"; this is a history of Marcuse's relation to the New Left over the past few years. The second essay, "Individuation as Praxis," by Shierry M. Weber, is an incisive and insightful critique of the New Left while studying the meaning of praxis, the personal dimensions of individuality and exploring realistic alternatives for a viable counter culture. "Reversals and Lost Meanings" by Russell Jacoby is a short attempt at dialectics. William Leiss' study, "The Critical Theory of Society: Present Situation and Future Tasks," is a fine review of the major representatives of the Frankfurt School of social philosophers. "On Sexuality and Politics in the Work of Herbert Marcuse" by John David Ober, explains the continuity and development in Marcuse's thought on sexuality from Eros and Civilization through One-Dimensional Man. Finally, the last essay, "One-Dimensionality: The Universal Semiotic of Technological Experience" by Jeremy J. Shapiro is an extended commentary on Marcuse's most recent thought as applied to the advancing technology of the age. The editor openly disclaims any inner unity to the six essays. The studies, however, reveal that at least these six students of Marcuse from the New Left understand the Master very well and are able to extend his thought successfully to key contemporary issues. At the end, there is a greater unity to the book than the editor anticipated.--E. W. R. (shrink)

Constitutional Charters or Bill of Rights have been applauded because of the protection they provide to minorities and also in ensuring and protecting fundamental rights, however, Charters have been criticized for being considered morally and politically objectionable. The author responds to Charter critics most serious objections and offers some reasons for adopting an alternative framework.Resumen:Las cartas constitucionales o declaraciones de derechos han sido aplaudidas por la protección que brindan a las minorías y su función de asegurar derechos fundamentales; sin embargo, (...) también han sido criticadas por ser consideradas moral y políticamente refutables. El autor responde a las objeciones más serias de los críticos y ofrece algunas razones para adoptar un marco alternativo, de acuerdo al cual, las cartas no aspiran a establecer puntos de acuerdo y compromisos previos. (shrink)

So in this outburst of Cornelia should line 104 be punctuated. For the poenas crudelis compare VII. 431 ‘quod semper saeuas debet tibi Parthia poenas’ and Verg. A. 6. 501 quis tam crudelis optauit sumere poenas? whence, or from ib. 585, ‘uidi et crudelis dantem Salmonea poenas’ we may suppose Lucan derived it. The feeble vulgate punctuation which puts the comma after crudelis, supposed to be vocative, well exemplifies the mischievous influence of propinquity.—I now find the correct punctuation in W. (...) E. Weber's Corpus, but with the needless alteration of crudel e s. (shrink)

This paper is based on Lectures 1, 2 and 4 in the series of ten lectures titled “Algebraic Structures for Logic” that Professor Blok and I presented at the Twenty Third Holiday Mathematics Symposium held at New Mexico State University in Las Cruces, New Mexico, January 8-12, 1999. These three lectures presented a new approach to the algebraization of deductive systems, and after the symposium we made plans to publish a joint paper, to be written by Blok, further developing these (...) ideas. That project was still incomplete when Blok died. In fact, there is no indication that he had prepared a draft of the paper, and we do not know what new material he intended to include. I am therefore not in a position to complete the project as he had envisioned it. So, I have settled for the more limited objective of presenting the material from the three lectures, leaving to others the task of adapting the techniques used there to more general situations. (shrink)

Adorno was deeply influenced by ideas about the rationalization of mass society and effects of commodification on consciousness. The work of Max Weber and Georg Lukács were dual influences that shaped much of Adorno's own work. He develops his critique of the “totally administered society” as a confluence of Weber's rationalization thesis as well as Lukács' theory of reification of consciousness due to the penetration of the commodity form into everyday life. But Adorno moves beyond these ideas by (...) arguing that the spread of exchange‐value and quantification, carried forth via the commodity form, collapses the modern individual and its consciousness into the prevailing forms of dominant rationality. I then show how his later projects of Negative Dialectics and Aesthetic Theory seek to protect the subject from these trends and then reflect on how Adorno's ideas can be brought together with Lukács' later ideas about social ontology in order to glimpse a broader concept of Critical Theory. (shrink)

W. J. Mander presents the first ever synoptic history of British Idealism, the school of thought which dominated English-language philosophy from the 1860s to the early 20th century. He restores to its proper place this neglected period of philosophy, introducing the exponents of Idealism and explaining its distinctive concepts and doctrines.

Through clear explanation of its characteristic concepts and doctrines, and paying close attention to the published works of its philosophers, the volume ...

Most of what has been written about Buber and education tend to be studies of two kinds: theoretical studies of his philosophical views on education, and specific case studies that aim at putting theory into practice. The perspective taken has always been to hold a dialogue with Buber's works in order to identify and analyse critically Buber's views and, in some cases, to put them into practice; that is, commentators dialogue with the text. In this article our aims are of (...) a different kind. First and fundamentally, we demonstrate the political and social ontological basis of Buber's thought; that is, we show that Buber, the philosopher of dialogue, held an authentic dialogue with his time, and demonstrate that Buber's work, in this case I and Thou, holds a dialogue with its Zeitgeist; that is the text dialogues with its Zeitgeist. This approach leads us to our second aim, which is to demonstrate that Buber's thought remains relevant to our times, particularly when it serves as a dialogical educational tool with which to resolve conflict of all types and to aid dialogue towards peace in inter-community relations. (shrink)

What precisely, W. J. T. Mitchell asks, are pictures (and theories of pictures) doing now, in the late twentieth century, when the power of the visual is said to be greater than ever before, and the "pictorial turn" supplants the "linguistic turn" in the study of culture? This book by one of America's leading theorists of visual representation offers a rich account of the interplay between the visible and the readable across culture, from literature to visual art to the mass (...) media. (shrink)

W. J. Mander provides a brief introduction to and critical assessment of the thought of the greatest of the British Idealist philosophers, F. H. Bradley (1846-1924), whose work has been largely neglected in this century. After a general introduction to Bradley's metaphysics and its logical foundations, Mander shows that much of Bradley's philosophy has been seriously misunderstood. Mander argues that any adequate treatment of Bradley's thought must take full account of his unique dual inheritance from the traditions of British empiricism (...) and Hegelian rationalism. The scholarship of recent years is assessed, and new interpretations are offered of Bradley's views about truth, predication, and relations, and of his arguments for idealism. (shrink)

This is the first full assessment of British philosophy in the 19th century. Specially written essays by leading experts explore the work of the key thinkers of this remarkable period in intellectual history, covering logic and scientific method, metaphysics, religion, positivism, the impact of Darwin, and ethical, social, and political theory.

Using the evolution of the stickleback family of subarctic fish as a touchstone, we explore the effect of new discoveries about regulatory genetics, developmental plasticity, and epigenetic inheritance on the conceptual foundations of the Modern Evolutionary Synthesis. Identifying the creativity of natural selection as the hallmark of the Modern Synthesis, we show that since its inception its adherents have pursued a variety of research projects that at first seemed to conflict with its principles, but were accommodated. We situate challenges coming (...) from developmental biology in a dialectic between innovation and tradition, suggesting on the basis of past episodes that even if developmental plasticity and epigenetic inheritance are aligned with its principles the Modern Synthesis will be significantly affected. (shrink)

There exist important deductive systems, such as the non-normal modal logics, that are not proper subjects of classical algebraic logic in the sense that their metatheory cannot be reduced to the equational metatheory of any particular class of algebras. Nevertheless, most of these systems are amenable to the methods of universal algebra when applied to the matrix models of the system. In the present paper we consider a wide class of deductive systems of this kind called protoalgebraic logics. These include (...) almost all (non-pathological) systems of prepositional logic that have occurred in the literature. The relationship between the metatheory of a protoalgebraic logic and its matrix models is studied. The following results are obtained for any finite matrix model U of a filter-distributive protoalgebraic logic : (I) The extension U of is finitely axiomatized (provided has only finitely many inference rules); (II) U has only finitely many extensions. (shrink)

In this paper, I defend H. L. A. Hart against two prevalent criticisms of his views on social rules and the obligations with which these rules are often associated. These criticisms, I argue, rely on misunderstandings ormischaracterizations of what Hart actually intended. These misunderstandings are plausibly explained by a failure on the part of his critics to appreciate fully two of the valuable lessons Hart sought to communicate in his inaugural lecture. First, words like ‘rule’ and ‘obligation’ should not be (...) removed from their various contexts of use and subjected to abstract philosophical definition and analysis. Second, when analyzing assertions in which such words figure in both legal practice and theory, it is crucial to bear in mind the different functions these assertions can be made to serve and the different purposes to which they can be putResumen:En este ensayo el autor defiende a H. L. A. Hart de dos críticas recurrentes a su teoría de las normas sociales y a las obligaciones que regularmente acompañan a estas normas. Ambas críticas, sostiene el autor, descansan sobre malos entendidos o caracterizaciones equivocadas de lo que Hart en realidad se propuso. Estos malentendidos son explicados plausiblemente a través de la falta de capacidad de los críticos de apreciar plenamente dos de las valiosas lecciones que Hart deseaba expresar en su lectura inaugural. En primer lugar, palabras como “norma” y “obligación” no deberían ser sacadas de sus distintos contextos de uso para someterlas a definiciones abstractas y al análisis filosófico. En segundo lugar, cuando se analizan enunciados en los cuales figuran tales palabras, tanto en la teoría como en la práctica del derecho, resulta primordial tener en mente las diversas funciones que esos enunciados puedan tener y los diferentes propósitos para los cuáles esos enunciados fueron proferidos. (shrink)

An attempt top reconcile Dworkin with Hart's legal positivism.

Although the notion of spatiality has always lurked in the background of discussions of literary form, the self-conscious use of the term as a critical concept is generally traced to Joseph Frank's seminal essay of 1945, "Spatial Form in Modern Literature."1 Frank's basic argument is that modernist literary works are "spatial" insofar as they replace history and narrative sequence with a sense of mythic simultaneity and disrupt the normal continuities of English prose with disjunctive syntactic arrangements. This argument has been (...) attacked on several fronts. An almost universal objection is that spatial form is a "mere metaphor" which has been given misplaced concreteness and that it denies the essentially temporal nature of literature. Some critics will concede that the metaphor contains a half-truth, but one which is likely to distract attention from more important features of the reading experience. The most polemical attacks have come from those who regard spatial form as an actual, but highly regrettable, characteristic of modern literature and who have linked it with antihistorical and even fascist ideologies.2 Advocates of Frank's position, on the other hand, have generally been content to extrapolate his premises rather than criticize them, and have compiled an ever-mounting list of modernist texts which can be seen, in some sense, as "antitemporal." The whole debate can best be advanced, in my view, not by some patchwork compromise among the conflicting claims but by a radical, even outrageous statement of the basic hypothesis in its most general form. I propose, therefore, that far from being a unique phenomenon of some modern literature, and far from being restricted to the features which Frank identifies in those works , spatial form is a crucial aspect of the experience and interpretation of literature in all ages and cultures. The burden of proof, in other words, is not on Frank to show that some works have spatial form but on his critics to provide an example of any work that does not. · 1. Frank's essay first appeared in Sewanee Review 53 and was revised in his The Widening Gyre . Frank's basic argument has not changed essentially even in his most avante-garde statements; he still regards spatial form "as a particular phenomenon of modern avante-garde writing." See "Spatial Form: An Answer to Critics," Critical Inquiry 4 : 231-52. A useful bibliography, "Space and Spatial Form in Narrative," is being complied by Jeffrey Smitten .· 2. This charge generally links the notion of spatial form with Wyndham Lewis and Ezra Pound, the imagist movement, the "irrationality" and pessimistic antihistoricism of modernism, and the conservative Romantic tradition. Frank discusses the complex motives behind these associations in the work of Robert Weimann and Frank Kermode in his "Answer to Critics," pp. 238-48. W. J. T. Mitchell, editor of Critical Inquiry, is the author of Blake's Composite Art, and The Last Dinosaur Book: The Life and Times of a Cultural Icon. The present essay is part of Iconology: The Image in Literature and the Visual Arts. "Diagrammatology" appeared in the Spring 1981 issue of Critical Inquiry. Leon Surette responds to the current essay in "‘Rational Form in Literature’". (shrink)

W. J. Mander examines the nature of idealist ethics, that is to say, the form and content of ethical belief most typically adopted by philosophical idealists. His inquiry has two aims. The first is historical: from the record of past philosophy, Mander demonstrates that there exists a discernible idealist approach to moral philosophy; a tradition of 'idealist ethics', and examines its characteristic marks and varieties. The second aim is apologetic. He argues that such idealist ethics offers an attractive way of (...) looking at moral questions and that it has much to contribute to contemporary discussion. In particular he argues that Idealist ethics have the power to cut through the sterile opposition between moral realism and moral anti-realism. To be an idealist is precisely to hold that the universe is so constituted that things are real if and only if they are ideal; to hold that uncovering in something the work of mind makes it more not less significant. (shrink)

The logic RM and its basic fragments (always with implication) are considered here as entire consequence relations, rather than as sets of theorems. A new observation made here is that the disjunction of RM is definable in terms of its other positive propositional connectives, unlike that of R. The basic fragments of RM therefore fall naturally into two classes, according to whether disjunction is or is not definable. In the equivalent quasivariety semantics of these fragments, which consist of subreducts of (...) Sugihara algebras, this corresponds to a distinction between strong and weak congruence properties. The distinction is explored here. A result of Avron is used to provide a local deduction-detachment theorem for the fragments without disjunction. Together with results of Sobociski, Parks and Meyer (which concern theorems only), this leads to axiomatizations of these entire fragments — not merely their theorems. These axiomatizations then form the basis of a proof that all of the basic fragments of RM with implication are finitely axiomatized consequence relations. (shrink)

"[Mitchell] undertakes to explore the nature of images by comparing them with words, or, more precisely, by looking at them from the viewpoint of verbal language.... The most lucid exposition of the subject I have ever read."—Rudolf Arnheim, _Times Literary Supplement_.

In his recent book, Harm to Others, Joel Feinberg addresses the question whether a person can be harmed after his or her own death, that is, whether posthumous harm is a logical possibility. There is a very strong tendency to suppose that harm to the dead is simply inconceivable. After all, there cannot be harm without a subject to be harmed, but when death occurs it appears to obliterate the subject thus excluding the possibility of harm. On the other hand, (...) there is an inclination to believe that harmful events can indeed occur posthumously. As Aristotle observed, “a dead man is popularly believed to be capable of having both good and ill fortune—honour and dishonour and prosperity and the loss of it among his children and descendants generally—in exactly the same way as if he were alive but unaware or unobservant of what was happening”. Feinberg sides with Aristotle on this issue and develops an intriguing theory purporting to show how posthumous harms are possible. My intention in this paper is to argue that Feinberg's account meets with such serious difficulties that we must either develop an alternative theory or agree with those who claim that death logically excludes the possibility of harm. I shall begin in §2 with a brief sketch of Feinberg's provocative theory. This will be followed in §3 by my comments and criticisms. Section 4 will close with suggestions about where Feinberg's account goes wrong and how it might be repaired. (shrink)