Philosophy of science is the organized expression of a growing intent among philosophers and scientists to clarify, perhaps unify, the programs, methods and results of the disciplines of philosophy and of science. The examination of fundamental concepts and presuppositions in the light of the positive results of science, systematic doubt of the positive results, and a thorough-going analysis and critique of logic and of language, are typical projects for this joint effort. It is not necessary to be committed to a (...) belief that science and philosophy are or should be one, or else that “never the twain shall meet.” If anything, there is to be expected a wholesome regard for the value of established science in furnishing a foil for philosophy and a check on its old extravagances. This does not mean that even the best-established science may not be subject to most devastating criticism by analysis of its foundations. In fact, despairing of the philosophy of the schools, science has done it largely for itself. The theories of gravitation, atomicity, electro-magnetism, evolution, relativity and quanta have all arisen through drastic revisions of complacent fundamental “truths.”. (shrink)

This is a tough-minded book, written in a clear, even-toned, flat and uncompromising style. There are no concessions to time and place: all is a matter of true premises and valid argument. Sainsbury presents Russell's arguments in a manner always cogent, usually lucid and occasionally with remarkable insight. More perhaps than in other volumes in this series, the arguments are not only of the philosopher at hand, but pre-eminently for professional philosophers. The arguments are for the most part those adduced (...) by Russell in support of his doctrines of logical atomism and hence for various claims about language, knowledge, and the world. Sainsbury has deliberately chosen to limit his discussion to these topics, thus omitting reference to Russell's moral and political philosophy and to some topics in philosophical psychology. The choice was a useful one, enabling Sainsbury to trace themes beginning in chapters on "Meaning," "Names," "Descriptions," and "The Perfect Language," to those on "Knowledge," "Ontology," and "Mathematics.". (shrink)

“A New Budget of Paradoxes” will be a section of our Journal devoted to the pathological. It is not mere amusement. The old “Budget of Paradoxes,” edited by Augustus De Morgan is our model both for choice of material and for humaneness toward the Don Quixotes of Thought.

An exploration of the implications of logical positivism and linguistic philosophy for modern Christian theology. Recent attempts to analyze theological language are sympathetically and clearly presented. Ferré argues that the language itself, the language-using agent, and the referent must all be considered in every theological context.--W. M. W.

An attempt to answer the question, What things are good? Although the subjectivist doctrine that value judgments are appraisals and not descriptions is adopted, the discussion is not restricted to metaethical questions, for Robinson also defends the idea that moral choices are true or false and then proceeds to state and defend his own choices under the categories of personal and political goods. His fundamental choice is to seek to decrease human misery. In the light of this he finds life, (...) beauty, truth, and reason to be great personal goods, while conscientiousness is less good than is usually thought, and religion is evil. Political goods include equality, freedom, tolerance, and democracy. Though he calls himself a liberal, the author's views in this realm would scarcely be accepted by most of those who claim that title in Britain and the United States today. Careful attention is given to definition of the various values discussed, and to sorting out various different meanings which are often confused.—M. W. (shrink)

A symposium presented in 1959 which includes essays by P. W. Bridgman, A. Grunbaum, A. Landé, H. Margenau, and others. It shows how difficult it is for philosophers and scientists to find a common ground for discussion. --W. M. W.

Herder's thought is presented as well advanced beyond his times, if often disorganized and confused. To contrast his ideas with those of more traditional eighteenth century political thought, the latter is described in terms of the mechanical models it embodies, while the organic and teleological categories of the former are stressed in discussing his answers to the questions of one and many, causation, motion, and power in their political contexts. As much attention is given to Herder's philosophies of history and (...) education as to his social and political thought in the usual sense, and the subtitle is distinctly misleading, since Herder's views on nationalism, involving the basic themes of self-determination and Volksgeist, are only one of many areas of thought presented to the reader. The book is lacking in any apparent embodiment of the organic unity which is one of its themes. A rather extensive bibliography is included.—M. W. (shrink)

The first four chapters are devoted to an analysis of the network of problems falling under the "faith and history" rubric and to a restatement of Ernst Troeltsch's canons of historical methodology which is free from the dispute over metaphysical presuppositions. The attempt to achieve this by speaking of the morality of historical judgment instead of analyzing historical method is rendered radically ambiguous in that the ideals and duties of the new morality gain their content only by an overt appeal (...) to the same scientific world-view which rendered Troeltsch too metaphysical. The last four chapters are devoted to critique of twentieth century Protestant theologies in their attempts to come to grips with the historical revolution and to the author's own solution to the problem which is developed dialectically out of the positions he criticizes. These include dialectical theology, the so-called new quest of the historical Jesus, and positions which Harvey identifies as "hard" and "soft" perspectivism, attributing them to Alan Richardson and H. Richard Niebuhr.—M. W. (shrink)