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First published in 1752,Excerptfrom the Doctrine of Reason [Auszug aus der Vernunftlehre] was written as a textbook and widely adopted by many 18th-century German instructors, but most notably by Immanuel Kant. For forty years Kant used the Excerpts as the basis of his lectures on logic making extensive notes on his copy of the text. More than a text on formal logic,Excerptfrom the Doctrine of Reason covers epistemology and the elements of thought (...) and language Meier believed made human understanding possible. Working across the two dominant intellectual forces in modern philosophy, the rationalist and the empiricist traditions, Meier's work was also instrumental to the introduction of English philosophy into Germany; he was among the first German philosophers to study John Locke's philosophy in depth. This complete English translation of Meier's influential textbook is introduced by Riccardo Pozzo and enhanced by a glossary and a concordance correlating Meier's arguments to Kant's logic lectures, the related Reflexionen and the Jäsche Logic of 1800 - the text considered of fundamental importance to Kant's philosophy. For scholars of Kant, Locke and the German Enlightenment, this valuable translation and its accompanying material presents the richest source of information available on Meier and his 18th-century work. (shrink)

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Tom Stoppard’s Rosencrantz and Guildenstern Are Dead is primarily a display of conceptual interrelationships of the same logical kind as might occur in an academic work of analytic philosophy. Its pyrotechnic show of jokes, puns and cross-purposes consists mainly in sparks thrown off by the underlying conceptual exploration. That philosophical insights are closely connected with jokes is a fact which Carroll exploited in Through the Looking Glass, a work which is brim-full of small-scale philosophy. Stoppard, unlike Carroll, works intensively at (...) a small cluster of intimately connected concepts. The central one is the concept of reality, and grouped around it are identity, memory, activity and death. One source of the play’s power - to move and disturb, as well as to amuse - is that these concepts are so important in our thinking about ourselves; but the power derives alsofrom the sheer pertinacity and complexity and depth of the conceptual exploration. Although this can be felt by someone who does not fully realize what is going on, one’s experience of the play can be heightened, and the play made more illuminating and memorable, if one becomes consciously aware of its underlying structures. My aim here will be to make such an awareness available - both as a service (I hope) to readers who will subsequently encounter the play, and also as a defence of my judgment about what kind of play it is and how good it is of its kind. I shall write as though for readers who are ignorant of Stoppard’s play but not of Shakespeare’s. All quotations arefrom the Faber editions of the play. There will be no omissions within anything I quote, so any rows of ellipses in my quotations are Stoppard’s own. The chief personages are Rosencrantz and Guildenstern and “the Player” - the leader of the band of tragedians who perform for Hamlet the play within the play.. (shrink)

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This landmark volume in the Teachings of the Buddha series translates the Suttanipata, a text that matches the Dhammapada in its concise power and its centrality to the Buddhist tradition. Celebrated translator Bhikkhu Bodhi illuminates this text and its classical commentaries with elegant renderings and authoritative annotations. The Suttanipata, or “Group of Discourses” is a collection of discourses ascribed to the Buddha that includes some of the most popular suttas of the Pali Canon, among them the Discourse on Loving-Kindness Sutta. (...) The suttas are primarily in verse, though several are in mixed prose and verse. The Suttanipata contains discourses that extol the figure of the muni, the illumined sage, who wanders homeless completely detachedfrom the world. Other suttas, such as the Discourse on Downfall and the Discourse on Blessings, establish the foundations of Buddhist lay ethics. The last two chapters—the Atthakavagga (Chapter of Octads) and the Parayanavagga (The Way to the Beyond)—are considered to be among the most ancient parts of the Pali Canon. The Atthakavagga advocates a critical attitude toward views and doctrines. The Parayanavagga is a beautiful poem in which sixteen spiritual seekers travel across India to meet the Buddha and ask him profound questions pertaining to the highest goal. The commentary, the Paramatthajotika, relates the background story to each sutta and explains each verse in detail. The volume includes numerous excerptsfrom the Niddesa, an ancient commentary already included in the Pali Canon, which offers detailed expositions of each verse in the Atthakavagga, the Parayanavagga, and the Rhinoceros Horn Sutta. Translator Bhikkhu Bodhi provides an insightful, in-depth introduction, a guide to the individual suttas, extensive notes, a list of parallels to the discourses of the Suttanipata, and a list of the numerical sets mentioned in the commentaries. (shrink)

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The aim of Kant’s Sources in Translation is to retrieve the rich intellectual world that influenced Kant’s philosophical development. In its first stage, the series makes available the most important textbooks Kant used throughout his long teaching career. Many of these textbooks are in Latin or in German and remain inaccessible to Anglophone readers. Lacking this material, however, it is difficult to appreciate Kant’s originality and process of philosophical maturation, for readers are unable to understand what prompted Kant to introduce (...) a distinction, offer a qualification, attack a position, or develop a new thesis. This background is essential to understand the genesis of Kant’s thought. -/- This volume provides a translation of Georg Friedrich Meier’s Auszugaus der Vernunftlehre, the textbook that serves not only as the basis for Kant’s lectures on logic and related Reflexionen but is also crucial for studying the so-called Jäsche Logic of 1800, which is redactedfrom the marginal and interleave notes found in Kant’s personal copy of Meier’s book. Given the recent growth in scholarship on Kant’s logic, normative epistemology, and the psychology of belief, this volume makes a major contribution to contemporary debates in the field. (shrink)

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The aim of Kant’s Sources in Translation is to retrieve the rich intellectual world that influenced Kant’s philosophical development. In its first stage, the series makes available the most important textbooks Kant used throughout his long teaching career. Many of these textbooks are in Latin or in German and remain inaccessible to Anglophone readers. Lacking this material, however, it is difficult to appreciate Kant’s originality and process of philosophical maturation, for readers are unable to understand what prompted Kant to introduce (...) a distinction, offer a qualification, attack a position, or develop a new thesis. This background is essential to understand the genesis of Kant’s thought. -/- This volume provides a translation of Georg Friedrich Meier’s Auszugaus der Vernunftlehre, the textbook that serves not only as the basis for Kant’s lectures on logic and related Reflexionen but is also crucial for studying the so-called Jäsche Logic of 1800, which is redactedfrom the marginal and interleave notes found in Kant’s personal copy of Meier’s book. Given the recent growth in scholarship on Kant’s logic, normative epistemology, and the psychology of belief, this volume makes a major contribution to contemporary debates in the field. (shrink)

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The present article reveals insufficiently studied aspects of Islamic Mysticism (Sufism) in Russia’s Volga-Ural region at the end of the 19th – beginning of the 20th century in the context of modernization in late imperial Russia. A special attention is paid to the analysis of the contribution made by pedagogue, Sufi and scholar Khalil Rahimov to moderate Muslim reformism. He led extramural polemic with outstanding Russian Muslim reformists on the ways of development of the Muslim community, the role of Islamic (...) Mystical tradition (Sufism) in the life of Muslims. He criticized their religious and philosophical teachings and views on the issues of faith and reason, the adaptation of scientific achievements and cultural models of advanced countries. Khalil Rahimov believed that Muslim education, culture and society should be developed without undermining the foundations of religion. Alongside the research, the article provides a Russian annotated translation of excerptsfrom Khalil Rahimov’s book “Himayat al-awliya’ min ihanat al-agwiya’” [The Protection of the Saintsfrom the abuse of erring men]. (shrink)

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The aim of Kant’s Sources in Translation is to retrieve the rich intellectual world that influenced Kant’s philosophical development. In its first stage, the series makes available the most important textbooks Kant used throughout his long teaching career. Many of these textbooks are in Latin or in German and remain inaccessible to Anglophone readers. Lacking this material, however, it is difficult to appreciate Kant’s originality and process of philosophical maturation, for readers are unable to understand what prompted Kant to introduce (...) a distinction, offer a qualification, attack a position, or develop a new thesis. This background is essential to understand the genesis of Kant’s thought. -/- This volume provides a translation of Georg Friedrich Meier’s Auszugaus der Vernunftlehre, the textbook that serves not only as the basis for Kant’s lectures on logic and related Reflexionen but is also crucial for studying the so-called Jäsche Logic of 1800, which is redactedfrom the marginal and interleave notes found in Kant’s personal copy of Meier’s book. Given the recent growth in scholarship on Kant’s logic, normative epistemology, and the psychology of belief, this volume makes a major contribution to contemporary debates in the field. (shrink)

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George W. Bush is not only America’s president, but also its most prominent moralist. No other president in living memory has spoken so often about good and evil, right and wrong. His inaugural address was a call to build “a single nation of justice and opportunity.” A year later, he famously proclaimed North Korea, Iran and Iraq to be an “axis of evil,” and in contrast, he called the United States “a moral nation.” He defends his tax policy in moral (...) terms, saying that it is fair, and gives back to taxpayers what is rightfully theirs. The case he makes for free trade is “not just monetary, but moral.” Open trade is a “moral imperative.” Another “moral imperative,” he says, is alleviating hunger and poverty throughout the world. He has said that “America’s greatest economic need is higher ethical standards.” In setting out the “Bush doctrine,” which defends preemptive strikes against those who might threaten America with weapons of mass destruction, he asserted: “Moral truth is the same in every culture, in every time, and in every place.” But in what moral truths does the president believe? Considering how much the president says about ethics, it is surprising how little serious discussion there has been of the moral philosophy of George W. Bush. (shrink)

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First published in 1970, Bernard E. Jones’s selection of Gifford lectures includes excerptsfrom the writings of over ninety scholars who occupied a Gifford Chair between 1888 and 1968. Lord Gifford had asked his lecturers to be ‘honest to God’, insisting that they should be ‘earnest enquirers after truth’ and had always envisaged the lectures being published. Dr Jones’s anthology is arranged under headings suggested by phrasesfrom Lord Gifford’s will. The selection, which includes names such as William (...) James, A.N. Whitehead, Temple, Barth, Brunner, Bultmann, Niebuhr and Tillich, was made in such a way that the reader would be able to really grasp what natural theology is about. Bernard Ewart Jones served as a Methodist minister, before being appointed to the Lewins Chair of Philosophy at his old college, Hartley Victoria, Manchester. He was awarded a doctorate by the University of Leeds in 1966 for his thesis on ‘The Concept of Natural Theology in Gifford Lectures’. (shrink)

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This landmark volume in the Teachings of the Buddha series translates the Suttanipata, a text that matches the Dhammapada in its concise power and its centrality to the Buddhist tradition. Celebrated translator Bhikkhu Bodhi illuminates this text and its classical commentaries with elegant renderings and authoritative annotations. The Suttanipata, or “Group of Discourses” is a collection of discourses ascribed to the Buddha that includes some of the most popular suttas of the Pali Canon, among them the Discourse on Loving-Kindness Sutta. (...) The suttas are primarily in verse, though several are in mixed prose and verse. The Suttanipata contains discourses that extol the figure of the muni, the illumined sage, who wanders homeless completely detachedfrom the world. Other suttas, such as the Discourse on Downfall and the Discourse on Blessings, establish the foundations of Buddhist lay ethics. The last two chapters—the Atthakavagga (Chapter of Octads) and the Parayanavagga (The Way to the Beyond)—are considered to be among the most ancient parts of the Pali Canon. The Atthakavagga advocates a critical attitude toward views and doctrines. The Parayanavagga is a beautiful poem in which sixteen spiritual seekers travel across India to meet the Buddha and ask him profound questions pertaining to the highest goal. The commentary, the Paramatthajotika, relates the background story to each sutta and explains each verse in detail. The volume includes numerous excerptsfrom the Niddesa, an ancient commentary already included in the Pali Canon, which offers detailed expositions of each verse in the Atthakavagga, the Parayanavagga, and the Rhinoceros Horn Sutta. Translator Bhikkhu Bodhi provides an insightful, in-depth introduction, a guide to the individual suttas, extensive notes, a list of parallels to the discourses of the Suttanipata, and a list of the numerical sets mentioned in the commentaries. (shrink)

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In three-dimensional (3D) computer graphics, photography is treated not as the final product but as data to be extracted, information to be mapped onto and raw material to augment 3D models. Texture maps, normal maps and bump maps, createdfrom photographic data, describe the reflectance properties of an object in a virtual scene. They give instructions to the render engine to calculate the correct pixel value, generating a near imperceptibly natural scene for the human eye. Computer graphics utilizes a (...) network of images takenfrom different perspectives and at different scales to achieve photorealism. The project investigates one of many algorithmic visual systems that act as a backbone of virtual reality and gaming. (shrink)

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Theodore Waitz, in the section of his introduction to Aristotle's Organon called De Codicibus graecis organi, prints a number of passages found in various manuscripts, which are not to be treated simply as scholia on Aristotle, but are still of some interest to the student of Aristotle's logic. In this paper I am concerned with three leaves, fos. 84–6,from Laurentianus 71, 32, a fourteenth-century manuscript containing paraphrases of several works, which Waitz uses for scholia on the Categories and (...) the De Interpretatione. These leaves are in a different handfrom the rest of the manuscript, and Waitz thinks they originated elsewhere. The heading is: Περ τς το ποτ κτηγορς, and the work falls into two parts, a discussion of Time, based on Physics 4, and an independent section in which the category of When, which Aristotle does little more than mention in a number of lists, is treated at length. In Waitz' text there are a number of references to scholia: these are in factfrom Simplicius' Commentary on the Categories, and a comparison with these and still other passages of Simplicius not mentioned by Waitz suggests that the author of this work was Boethus of Sidon, the Peripatetic. I propose to examine it and argue that it is indeed by Boethus. Boethus, known as ‘the Peripatetic’, to distinguish himfrom the Stoic philosopher of the same name, was head of the Peripatos in succession to Andronicus of Rhodes. There is some uncertainty about Andronicus' dates, but he lived some time in the middle of the first century b.c. and we may place Boethus somewhat later in the same century. Andronicus is well known as the editor, and in a sense the rediscoverer, of the esoteric works of Aristotle; it is less well known that he had an independent attitude to Aristotle and put forward what he presumably thought of as some improvements in doctrine. What concerns us here is his attempt to substitute the category of Time for that of When. In opposition to him Boethus may be seen as a conservative, coming to the defence of Aristotle against these innovations. (shrink)

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