Art plays a significant role in Iris Murdoch’s moral philosophy, a major part of which may be interpreted as a proposal for the revision of religious belief. In this paper, I identify within Murdoch’s philosophical writings five distinct but related ways in which great art can assist moral/religious belief and practice: art can reveal to us “the world as we were never able so clearly to see it before”; this revelatory capacity provides us with evidence for the existence of (...) the Good, a metaphor for a transcendent reality of which God was also a symbol; art is a “hall of reflection” in which “everything under the sun can be examined and considered”; art provides us with an analogue for the way in which we should try to perceive our world; and art enables us to transcend our selfish concerns. I consider three possible objections: that Murdoch’s theory is not applicable to all forms of art; that the meaning of works of art is often ambiguous; and that there is disagreement about what constitutes a great work of art. I argue that none of these objections are decisive, and that all forms of art have at least the potential to furnish us with important tools for developing the insight required to live a moral/religious life. (shrink)

Comparative political theory is at best an embryonic and marginalized endeavor. As practiced in most Western universities, the study of political theory generally involves a rehearsal of the canon of Western political thought from Plato to Marx. Only rarely are practitioners of political thought willing (and professionally encouraged) to transgress the canon and thereby the cultural boundaries of North America and Europe in the direction of genuine comparative investigation. Border Crossings presents an effort to remedy this situation, fully launching a (...) new era in political theory. Thirteen scholars from around the world examine the various political traditions of West, South, and East Asia and engage in a reflective cross-cultural discussion that belies the assumptions of an Asian "essence" and of an unbridgeable gulf between West and non-West. The denial of essential differences does not, however, amount to an endorsement of essential sameness. As viewed and as practiced by contributors to this ground-breaking volume, comparative political theorizing must steer a course between uniformity and radical separation--this is the path of "border crossings.". (shrink)

How does reflective thinking impact decisions about ethics, mind, politics, or other philosophical domains? Reflective reasoning often correlates with better decision-making performance and certain philosophical preferences (e.g., utilitarian moral decisions). However, experiments suggest that reflection is not always the cause of these outcomes. Further, some evidence casts doubt on the trustworthiness of data from certain online crowd work platforms such as Amazon Mechanical Turk (mTurk). This paper reports results of a pre-registered experiment on participants from multiple sources (mTurk, (...) CloudResearch, Prolific, and a university). The experiment investigated how reflective thinking relates to judgments about philosophical thought experiments (concerning knowledge, morality, personal identity, and more). First- and third-party data quality measures found up to 18 times as much low-quality data from mTurk as other sources. Analyzing across participant sources, some prior correlations between reflection and certain philosophical tendencies replicated (e.g., denying that accidentally true beliefs count as knowledge). However, a common reflection test prime failed to find evidence that reflection caused the corresponding philosophical preferences. Rather, a philosophical priming effect emerged: thinking through philosophical vignettes before taking a reflection test improved test performance—but only among those that passed the data quality checks. Together, these data suggest that the direction of causation between reflective and philosophical thinking may be the opposite of what dual process theories have suggested, and that researchers’ ability to detect such relationships can depend on participant source and data quality. (shrink)

Critical Reflections on Teacher Education argues that educational philosophy can improve the quality of teacher education programs in Canada, the United States, and the United Kingdom. The book documents the ways in which the market model of education propagated by governments and outside agencies hastens the decline of philosophy of education and turns teachers into technicians in hierarchical school systems. A grounding in educational philosophy, however, enables future teachers to make informed and qualified judgements defining their professional (...) lives. In a clear and accessible style, Howard Woodhouse uses a combination of reasoned argument and narrative to show that educational philosophy, together with Indigenous knowledge systems, forms the basis of a climate change education capable of educating students about the central issue of our time. (shrink)

Reflection names the central activity of Western philosophical practice; the mirror and its attendant metaphors of reflection are omnipresent in the self-image of Western philosophy and in metaphilosophical reflection on reflection. But the physical experiences of being reflected by glass mirrors have been inadequately theorized contributors to those metaphors, and this has implications not only for the self-image and the self of philosophy but also for metaphilosophical practice. This article begins to rethink the metaphor of reflection anew. Paying (...) attention to the history of the glass mirror in Europe reveals and challenges the modern emergence of clear ontological distinctions between disembodied subjects and the objects of their knowledge, and suggests a compelling terrain of metaphilosophical analysis. On the reading offered by the article, the inherent complexity of the relationship between selves and their mirror images, a complexity mediated by social location, historical situation, and particular projects, points to significant spaces of unknowing, of indeterminacy, and of ontological ambiguity. (shrink)

Interpretation of the development of merleau-ponty's attitude toward phenomenological reflection. first, ``the phenomenology of perception'' is shown to be a critique of the transcendental idealism of husserl's works prior to the ``crisis''. second, ``the visible and the invisible'' is shown to be an imminent critique of the ``lifeworld phenomenology'' of the ``crisis'' and of ``the phenomenology of perception'', leading to the view that phenomenological reflection, like reflective philosophy in general, must be superseded by a new approach which would (...) articulate our truly immediate relation with the world. (shrink)

The twelve exploratory essays collected in this volume examine forms and limits of human inquiry. Where does scientific inquiry significantly apply? Can it cover the vast canvas of human experience? Where do other forms of inquiry, such as philosophy and the arts, attain their salience? With the emergence of the cognitive sciences, these questions have become more intriguing. Can human inquiry investigate its own nature? They are examined by a philosopher whose academic work concerns the study of language and (...) mind; as such, the sceptical inquiry turns on itself. [The] essays are reflections of a fine scholar... Their range is wide, and they are at once rigorous and accessible. They... are wise in their understanding of the limits of science's reach into the domain of what he calls 'common life'. They will be a source of much pleasure and instruction and insight to the serious reader. Akeel Bilgrami, Johnsonian Professor of Philosophy, Columbia University With remarkable range and depth, these tantalizing essays explore scientific and cultural forms of inquiry,... and other topics that have inspired reflection on the world and ourselves for ages. At each point, there are instructive and challenging new perspectives and insights... a welcome gift to the inquiring mind. Noam Chomsky, Institute Professor of Linguistics and Philosophy, Massachusetts Institute of Technology Mukherji's interests go well beyond narrow academic concerns. His writings reflect the breadth of his aspirations and should appeal to the general public as well as to the experts. Francois Recanati, Senior Fellow, CNRS, Paris. (shrink)

Contemporary philosophy of science analyzes psychology as a science with special features, because this discipline includes some specific philosophical problems – descriptive and normative, structural and dynamic. Some of these are particularly relevant both theoretically and practically. Two central aspects in this book are the role of causality, especially conceived as intervention or manipulation, and the characterization of the psychological subject. This requires a clarification of scientific explanations in terms of causality in psychology, because characterizations of causality are quite (...) different in epistemological and ontological terms. One of the most influential views is James Woodward’s approach to causality as intervention, which entails an analysis of its characteristics, new elements and limits. This means taking into account the structural and dynamic aspects included in causal cognition and psychological explanations. Psychology seen as special science also requires us to consider the scientific status of psychology and the psychological subject, which leads to limits of naturalism in psychology. (shrink)

Philosophy is a reflective activity. So perhaps it is unsurprising that many philosophers have claimed that reflection plays an important role in shaping and even improving our philosophical thinking. This hypothesis seems plausible given that training in philosophy has correlated with better performance on tests of reflection and reflective reasoning has correlated with demonstrably better judgments in a variety of domains. This article reviews the hypothesized roles of reflection in philosophical thinking as well as the empirical (...) evidence for these roles. This reveals that although there are fairly reliable links between reflection and philosophical judgment among both laypeople and philosophers, the role of reflection in philosophical thinking may nonetheless depend in part on other factors, some of which have yet to be determined. So progress in research on reflection in philosophy may require further innovation in experimental methods and psychometric validation of philosophical measures. (shrink)

헤겔은 『법철학』에서 의회와 공론장을 “국가”의 핵심적인 제도로서 다룬다. 헤겔의 논의가 통상적인 자유주의적인 논의와 상당한 차이를 보이는 까닭에, 그 이론적인 근거를 규명하려는 노력이 다각도로 이루어져 왔다. 본 논문은 이 주제와 관련해 반성과 매개의 개념에 주목한다. 의회와 공론장을 사회와 국가 사이의 반성적인 매개기관으로서 규정하는 것은 일반적이나, 헤겔의 사유는 반성과 매개에 대한 그의 독특한 관점을 통해서 고유성을 드러낸다. 헤겔에서 이 개념들은 사회의 합리성 및 국가의 정당성 문제와의 관련성에서가 아니라, 국가가 사회의 국가로서 존립하고 기능할 수 있어야 한다는 문제와 관련해서 그 의미를 얻는다. 본 논문은 (...) 이러한 독해를 헤겔의 『법철학』을 참조하여 상론하되, 특히 악셀 호네트의 독해를 비판적으로 검토함으로써 그 논지를 뚜렷하게 할 것이다. (shrink)

_Self-Reflection for the Opaque Mind_ attempts to solve a grave problem about critical self-reflection. Psychological studies indicate not just that we are bad at detecting our own "ego-threatening" thoughts; they also suggest that we are ignorant of even our ordinary thoughts. However, self-reflection presupposes an ability to know one’s own thoughts. So if ignorance is the norm, why attempt self-reflection? While admitting the psychological data, this book argues that we are infallible in a limited range of self-discerning judgments—that in some (...) cases, these judgments are self-fulfilling or self-verifying. Even so, infallibility does not imply indubitability, and the author does not wish to provide a "foundation" for empirical knowledge. The point is rather to explain how self-reflection as a rational activity is possible. The book will be of interest to scholars working on the issue of self-reflection across a wide range of disciplines, including philosophy, psychology, and cognitive science. (shrink)

Pre-reflective Consciousness: Sartre and Contemporary Philosophy of Mind delves into the relations between the current debates on consciousness within analytical philosophy and the debates taking place in continental philosophy in the twentieth century and in particular within the work of Sartre. Examining the return of the problem of subjectivity in philosophy of mind and the idea that phenomenal consciousness could not be reduced to functional or cognitive properties this volume aims to rethink borders between what (...) counts as ‘inner’ and ‘outer’ when the nature of the mental is at stake. (shrink)

The philosophy of Hitler is simplistic [primaire]. But the primitive powers that burn within it burst open its wretched phraseology under the pressure of an elementary force. They awaken the secret nostalgia within the German soul. Hitlerism is more than a contagion or a madness; it is an awakening of elementary feelings.But from this point on, this frighteningly dangerous phenomenon becomes philosophically interesting. For these elementary feelings harbor a philosophy. They express a soul's principal attitude towards the whole (...) of reality and its own destiny. They predetermine or prefigure the meaning of the adventure that the soul will face in the world.The philosophy of Hitlerism therefore goes beyond the philosophy of Hitlerians. It questions the very principles of a civilization. The conflict is played out not only between liberalism and Hitlerism. Christianity itself is threatened in spite of the careful attentions or Concordats that the Christian churches took advantage of when Hitler's regime came to power.But it is not enough to follow certain journalists in distinguishing between Christian universalism and racist particularism: a logical contradiction cannot judge a concrete event. The meaning of a logical contradiction that opposes two forms of ideas only shows up fully if we go back to their source, to intuition, to the original decision that makes them possible. It is in this spirit that we are going to set forth the following reflections. Emmanuel Levinas has been professor of philosophy at the Ecole Normale Superieure Israelite de Paris and at the University of Paris I . Among his books that have been translated into English are Totality and Infinity, Ethics and Infinity, Otherwise Than Being or Beyond Essence, and The Levinas Reader. His essay "As If Consenting to Horror" appeared in the Winter 1989 issue of Critical Inquiry. Sean Hand is lecturer in French at the University College of Wales, Aberystwyth. He is the editor of The Levinas Reader and the translator of Levinas's Difficult Freedom . He is currently completing a book on Michel Leiris. (shrink)

Experimental philosophers are often puzzled as to why many armchair philosophers question the philosophical significance of their research. Armchair philosophers, in contrast, are often puzzled as to why experimental philosophers think their work sheds any light on traditional philosophical problems. I argue there is truth on both sides.

Jacqueline Taylor presents an original reconstruction of Hume's social theory, which examines the passions and imagination in relation to institutions such as government and the economy. She goes on to examine Hume's system of ethics, and argues that the principle of humanity is the central concept of Hume's Enlightenment philosophy.

Contributed papers presented at a seminar organized by Department of Philosophy, Budge Budge College.

Rein Vihalemm's philosophy of science left two prominent philosophical legacies: a methodological distinction of scientific disciplines and the practical realist philosophy of science. The diverse perspectives in this book explore some of the ideas that have sprung from Vihalemm's philosophy of science, and the applications of these approaches.

In this paper, I focus on Edmund Husserl’s analyses of the act of approval and the role he attributes to it in his ethics. I show that we can deepen our understanding of both if we rely on his critical reflections on Shaftesbury’s theory of affections in his lecture course Einleitung in die Ethik. The sections of this course devoted to Shaftesbury are the only place in Husserl’s later philosophical production where he addresses the need to clarify the nature of (...) approval from a phenomenological point of view and provides precise indications about the role that such emotions play in our life. I thereby examine Husserl’s criticisms of Shaftesbury’s account of reflective emotions, and I compare these criticisms with Husserl’s account of approval in the texts from the Konvolut über Billigung collected in the Studien zur Struktur des Bewusstseins. I argue that, according to Husserl, approval is an essential but not sufficient component in the pursuit of virtue. The upshot is that crucial parts of Husserl’s ethics come from a radical and original reworking of central notions of the early modern sentimentalist tradition. (shrink)

This volume reconsiders the relation between visibility and transcendence. The focus is on the contributions to this issue from the theological tradition in protestant Europe between the 16th and the 21st Centuries. A thematically broad field is covered embracing a plurality of methods drawn from theology, philosophy, and the theory of art. In five sub-themes the volueme deals with modes of appearing or hiding of phenomena, the fundamental understand and use of language, with the theological anthropology, the theological discourses (...) behind the religious uses of the different artistic media, and the idea of "vicarious representation"--Back cover. (shrink)

The liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of empowering knowledge that (...) will enable communities in Africa to participate in their own educational development. (shrink)

Introduction -- Entering the world of medicine: contexts -- Why bioethics needs a philosophy (and theology) of medicien -- Perspectives on philosophy of medicine -- Perspectives on theology of medicine -- Finding the target: Messer's theology of health -- A philosophical-theological framework for medicine -- Human vulnerability and the goods of medicine -- Re-engaging the world of medicine: applying philosophy and theology of medicine.

This article critically examines the views that psychology first came into existence as a discipline ca. 1879, that philosophy and psychology were estranged in the ensuing decades, that psychology finally became scientific through the influence of logical empiricism, and that it should now disappear in favor of cognitive science and neuroscience. It argues that psychology had a natural philosophical phase (from antiquity) that waxed in the seventeenth and eighteenth centuries, that this psychology transformed into experimental psychology ca. 1900, that (...) philosophers and psychologists collaboratively discussed the subject matter and methods of psychology in the first two decades of the twentieth century, that the neobehaviorists were not substantively influenced by the Vienna Circle, that the study of perception and cognition in psychology did not disappear in the behaviorist period and so did not reemerge as a result of artificial intelligence, linguistics, and the computer analogy, that although some psychologists adopted the language-of-thought approach of traditional cognitive science, many did not, and that psychology will not go away because it contributes independently of cognitive science and neuroscience. (shrink)

This is a case study of my reflections on teaching a first-year undergraduate tutorial on Ancient Greek Philosophy in the UK. This study draws upon the notion of reflective practice as an essential feature of teaching, in this case applied to Higher Education. My aim is to show how a critical engagement with my teaching practices and the overall learning experience modified, developed, or strengthened my practices, attitudes, and teaching philosophy during the course of one term. Methods (...) for data collection included a weekly logbook, student questionnaires, teaching observations, reflective exercises, and peer discussions. The findings shed light on the complexities of teaching Greek philosophy to small groups and the challenges of the practitioner's reflective process in this teaching. (shrink)

This volume considers formalisations of love in the 21st century. Engaging with the Slovenian School of Philosophy, the book contends that psychoanalysis is the one line of thought that exposes the role that love plays in all knowledge, emphasising the importance of love in these unsettled times.

John Cottingham explores central areas of Descartes's rich and wide-ranging philosophical system, including his accounts of thought and language, of freedom and action, of our relationship to the animal domain, and of human morality and the conduct of life. He also examines ways in which his philosophy has been misunderstood. The Cartesian mind-body dualism that is so often attacked is only a part of Descartes's account of what it is to be a thinking, sentient, human creature, and the way (...) he makes the division between the mental and the physical is considerably more subtle, and philosophically more appealing, than is generally assumed. Although Descartes is often considered to be one of the heralds of our modern secular worldview, the 'new' philosophy which he launched retains many links with the ideas of his predecessors, not least in the all-pervasive role it assigns to God (something that is ignored or downplayed by many modern readers); and the character of the Cartesian outlook is multifaceted, sometimes anticipating Enlightenment ideas of human autonomy and independent scientific inquiry, but also sometimes harmonizing with more traditional notions of human nature as created to find fulfilment in harmony with its creator. (shrink)

본 논문은 흄이 제시하고 있는 시민사회론을 검토함으로써 흄의 정치철학에 대한 이해도를 높이는 것을 목표로 한다. 필자는 본 논문에서 흄이 야만국가에서 시민국가로의 이행에 필수적인 조건으로 제시하는 “도덕적 의무”의 부과에 있어서 “반성”이 중요한 역할을 수행하고 있음을 보일 것이다. 그리고 더 나아가, 흄의 정치철학의 성격을 규정하는데 있어서, 리빙스턴과 스튜어트간의 논쟁을 살펴볼 것이다. 필자는 흄의 정치철학을 프랑스 혁명 이후에 새롭게 대두된 개념인 “철학적 보수주의”로 해석할 것인가, 아니면 “온건한 자유주의”로 해석할 것인가 하는 이들의 논쟁 자체가 생산적이지 못함을 지적할 것이다. 필자가 보기에 오히려 우리가 주목해야할 점은 (...) 흄의 정치 철학에서 반성이 핵심적인 역할을 하고 있으며, 이를 흄이 제시하고 있는 시민사회론에서 확인할 수 있다는 점이다. 이는 흄의 정치철학을 이해하는데 있어서 중요한 시사점을 가진다. 그 이유는 지금까지 많은 학자들에 의해 흄이 “습관과 관습”을 중시한 “반이성주의자”로 이해되어 왔는데, 사실 흄은 정치 철학에서 실천 이성으로서의 이성의 반성적 작용을 강조하고 있다는 점에서, 흄의 입장이 “반이성주의”로 귀결될 수 없다는 것이 본 논문에서 명확히 밝혀질 것이기 때문이다. (shrink)

This book is about innovation, reflection and inclusion. Cultural innovation is something real that tops up social and technological innovation by providing the reflective society with spaces of exchange in which citizens engage in the process of sharing their experiences while appropriating common goods content. We are talking of public spaces such as universities, academies, libraries, museums, science-centres, but also of any place in which co-creation activities may occur. The argument starts with the need for new narratives in the (...) history of philosophy, which can be established through co-creation, the motor of cultural innovation. The result is redefining the history of philosophy in terms of a dialogical civilization by ensuring continuous translations, individual processes of reflection and collective processes of inclusion. Readers will grasp the effectiveness of the history of philosophy in societies that are inclusive, innovative and reflective. (shrink)

This book is a collection of contributions written by philosophers and scientists active in different fields, such as mathematics, logics, social sciences, computer sciences and linguistics. They comment on and discuss various parts of and subjects and propositions introduced in the Handbook of Analytical Philosophy of Medicine from Kadem Sadegh-Zadeh, published by Springer in 2012. This volume reports on the fruitful exchange and debate that arose in the fuzzy community upon the publication of the Handbook. This was not only (...) very much appreciated by the community but also seen as a critical starting point for beginning a new discussion. The results of this discussion, which involved many different perspectives from science and the humanities and was warmly encouraged by Kadem Sadegh-Zadeh himself, are accurately reported in this volume, which is intended to be a critical companion to Kadem Sadegh-Zadeh ́s handbook. Rudolf Seising is currently an adjunct researcher at the European Centre for Soft Computing in Mieres, Asturias (Spain) and a college lecturer at the Faculty of History and Arts, at the Ludwig Maximilians University of Munich (Germany). Marco Elio Tabacchi is currently the Scientific Director of the Italian National Research & Survey Organization Demopolis, and a research assistant in the Soft Computing Group at University of Palermo (Italy). (shrink)

This book traces the concept of melancholy in Walter Benjamin's early writings. Rather than focusing on the overtly melancholic subject matter of Benjamin's work or the unhappy circumstances of his own fate, Ferber considers the concept's implications for his philosophy. Informed by Heidegger's discussion of moods and their importance for philosophical thought, she contends that a melancholic mood is the organizing principle or structure of Benjamin's early metaphysics and ontology. Her novel analysis of Benjamin's arguments about theater and language (...) features a discussion of the _Trauerspiel_ book that is amongst the first in English to scrutinize the baroque plays themselves. _Philosophy and Melancholy_ also contributes to the history of philosophy by establishing a strong relationship between Benjamin and other philosophers, including Leibniz, Kant, Husserl, and Heidegger. (shrink)

_Philosophy and Mystification_ reflects on the nature, methods and resources of philosophic enquiry are carefully grounded in the central problems that have dogged Western philosophy in the modern era: logical necessity, machine intelligence, the relation of science and religion, determinism, scepticism and the questions of foundations and origins.

This collection of letters by Frithjof Schuon, the foremost spokesman of the perennial philosophy, contains nearly 200 newly translated letters from Schuon's youth to old age as written to friends, spiritual seekers, scholars, and others. Among the letters are those that address, in a simpler and more accessible manner, the same metaphysical subjects that continually recur in Schuon's published works. Other letters relate to the spiritual life in its simple and concrete aspects, by answering such fundamental questions as "Why (...) is there evil in the world?", "How can I recognize if I am on a wrong path?", and "What should I do to be saved?" Finally, there are letters that relate to various aspects of Schuon's life, most of which were written to his closest friends. While not a comprehensive autobiography, these letters offer an intimate view of certain key moments in his life. Taken as a whole, the present collection of letters offers insights into the content of Frithjof Schuon's message-his exposition of the perennial philosophy-as well as a glimpse into his life as messenger of that philosophy. (shrink)

Christian Philosophy concerns the perennial paradox of reason/revelation and philosophy/theology by reflecting on: whether philosophy has ever been «pure» i.e., free of beliefs; how Plato, Aristotle, Plotinus helped prepare for Christian philosophy; how these practiced it: Bonaventure, Guerric, Albert, Aquinas, Maritain. As monists Marcel and Whitehead confirm that philosophy cannot be faith but must remain distinct and yet dependent on it if philosophy is to be Christian. This book closes by studying how Aquinas' positions (...) are an antidote to current trends such as Sartre's existentialism, Neo-kantian self-centered epistemology and ethics, Derrida's deconstructionism. (shrink)

Dans un discours prononcé à Zurich vers la fin des années 1940, Hermann Weyl a examiné l'épistémologie dialectique de Ferdinand Gonseth et l'a considérée comme trop strictement limitée aux aspects de changement historique. Son expérience de la philosophie diaclectique post-kantienne, en particulier la dérivation du concept de l'espace et de la matière chez Johann Gottlieb Fichte, avait constitué une base dialectique solide pour ses propres études de 1918 en une géométrie purement infinitésimale et la théorie antérieure d'un champ de matière (...) géométriquement unifié (en prolongement du programme Mie-Hilbert). Bien que Weyl se fût alors éloigné des aspects spéculatifs de la philosophie de sa jeunesse et eût montré, en particulier, moins d'enthousiasme qu'auparavant pour Fichte, il nourrissait encore de nombreux doutes sur la base culturelle de la science mathématique moderne et sur son rôle dans la culture matérielle du modernisme de pointe. Pour Weyl, la « réflexion » philosophique était une nécessité culturelle ; il se tourna alors vers lexistentialisme de Karl Jaspers et de Martin Heidegger pour trouver des raisons plus profondes, dans un mouvement comparable à son orientation vers la philosophie de Fichte après la Première Guerre mondiale. Le débat de la fin des années 1940 peut être compris comme une sorte de supplément postérieur à la Seconde Guerre mondiale par rapport à ses commentaires plus connus sur les mathématiques et les sciences naturelles publiés au milieu des années 1920. (shrink)

Many of the pioneers of quantum mechanics — notably Planck, Einstein, Bohr, de Broglie, Heisenberg, Schrodinger, Born, Jordan, Lande, Wigner, and London — were seriously concerned with philosophical questions. In each case one can ask a question of psychological and historical interest: was it a philosophical penchant which drew the investigator towards a kind of physics research which is linked to philosophy, or was it rather that the conceptual difficulties of fundamental physics pulled him willy-nilly into the labyrinth of (...) philosophy? I shall not undertake to discuss this question, but shall cite an opinion of Peter Bergmann, which I find congenial: he learned from Einstein that “the theoretical physicist is a philosopher in workingman’s clothes” ([1],q.v). (shrink)