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In lieu of an abstract, here is a brief excerpt of the content:Art and the Educated AudienceJames O. Young (bio)1. IntroductionWhen writing about art, aestheticians tend to focus on the work of art and on the artist who produces it. When they refer to audiences, they typically speak only of the effect that the artwork has on its audience. Aestheticians pay little, if any, attention to the important active role that an audience plays in the workings of a healthy art (...) world. My goal in this essay is to do something to end the neglect of the audience. I will focus on the role of the informed or, as I will call it, educated audience. I begin by subjecting the concept of an audience to some old-fashioned conceptual analysis. Once we are clearer about what an audience is and, in particular, what an educated audience is, we can begin to determine what it can do. In my view, an educated audience can play an important role in encouraging the production of artworks with high aesthetic value. Indeed, highly valuable artworks are unlikely to be produced without a broad educated audience to whom artists are responsive. Consequently, the aesthetic education of audiences is crucial to the health of an art world.2. What Is an Audience?In its original sense, the noun "audience" refers to the people within earshot of some speaker: one held forth to an audience. In connection with the arts, "audience" was first used in something very like this original sense. It referred to those who heard actors perform plays or those who heard the recitation of poetry. Soon the concept of an audience also applied to those who heard the performance of musical works. By the mid-nineteenth century, the concept of an audience had been broadened. It came to apply to the readers of a novel or other works of literature. More recently, the concept of an audience has been applied to those who view paintings, sculptures, and films. [End Page 29] Now an audience consists of people who experience artworks of any sort. Having an experience of an artwork is a necessary condition of being part of an audience. This condition is, however, far from being sufficient.Some people experience works of art but are not part of an audience. Consider, for example, ushers in a concert hall or theater and guards in art museums. An usher hears the play or the concerto but may not regard it as an aesthetic object. Similarly, a guard sees the paintings (and so in this sense experiences them) but does not, perhaps, attend to them as aesthetic objects. Or consider a person who arranges to meet a friend in a gallery. He almost certainly sees the paintings, but he will not count as part of an audience if he is completely intent on looking for his friend. It seems, then, that members of an audience do not simply experience artworks. They must experience artworks in a certain way.Audience members experience an artwork in such a way that they are able to benefit from its aesthetic value. When I speak of "aesthetic value," I mean the value an artwork possesses in virtue of its sensuous properties. I will not here take a stand on the nature of experience of aesthetic value. Some writers have suggested that the contemplation of art involves a distinctive sort of experience. Perhaps it does. (It has been suggested, for example, that audience members must have a measure of "psychical distance" from some object if they are to have an aesthetic experience of it.) I simply hold that audience members experience an artwork in whatever way makes it possible for them to benefit from its aesthetic value. If aesthetic value causes pleasure (or "aesthetic emotion," understanding, or anything else) then audience members can have pleasure caused in them by an artwork's aesthetic value. The capacity to benefit from the aesthetic value of an artwork is a necessary condition of being part of the work's audience.Notice that not just anyone can be part of the audience for a given work of art. Audience members must possess certain capacities. In the most basic sense of the word, an audience is composed... (shrink)

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The view that music can have a positive or negative effect on a person’s character has been defended throughout the history of philosophy. This paper traces some of the history of the ethos theory and identifies a version of the theory that could be true. This version of the theory can be traced to Plato and Aristotle and was given a clear statement by Herbert Spencer in the nineteenth century. The paper then examines some of the empirical literature on how (...) music can affect dispositions to behave and moral judgement. None of this evidence provides much support for the ethos theory. The paper then proposes a programme of research that has the potential to confirm the ethos theory. (shrink)

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In at least one respect, classical music is superior to popular music. Classical music has greater potential for expressiveness and, consequently, has more potential for psychological insight and profundity. The greater potential for expressiveness in classical music is due, in large part, to it greater harmonic resources. The harmonies in classical music are more likely to be functional, more contrary motion is employed, and modulation is more common. Although popular music employs rhythms not found in classical music, on the whole (...) there is less rhythmic variety in popular music than there is in classical. (shrink)

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This paper explores the various available forms of relativism concerning aesthetic judgement and contrasts them with aesthetic absolutism. Two important distinctions are drawn. The first is between subjectivism (which relativizes judgements to an individual's sentiments or feelings) and the relativization of aesthetic judgements to intersubjective standards. The other is between relativism about aesthetic properties and relativism about the truth-values of aesthetic judgements. Several plausible forms of relativism about aesthetic properties are on offer, but relativism about the truth-values of aesthetic judgements (...) is more elusive. In particular, John MacFarlane's approach to relativism is shown not to result in relativism about the truth-values of aesthetic judgements. (shrink)

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John Dewey's sojourn to China created a historical moment between the United States and China. Therefore, some of the recent scholarship on the topic aims to uncover the social and historical implications behind Dewey's Chinese trip, centering on how intercultural conversations occurred between "Confucius" and "John Dewey" during the period of May Fourth/New Culture Movement. Much research also reflects an attempt to synthesize and unify Western and Eastern education. This book spotlights a cross-cultural "encounter" between Confucius and John Dewey by (...) studying the four well-known Chinese scholars Hu Shih, Liang Shuming, Tao Xingzhi, and Jiang Menglin, who exerted a profound impact on many aspects of Chinese society during the May Fourth/New Culture Movement period. The study explores answers to a crucial question: What motivated Dewey's Chinese disciples to forge a synthesis of Confucian traditions and Deweyan ideas to purse of the goals of Chinese educational and cultural reformation? Simultaneously, based on an in-depth historical, philosophical, and cultural analysis of Dewey's visit to China, this study aims to disclose how our education has evolved in the context of cultural pluralism The book seeks to contribute provocative ideas to today's educators: any school of thought can renew and update itself if it maintains an open dialogue with a different civilization. Dynamic and transparent intercultural communication enables us to develop a sense of understanding and respect for cultural diversity, all of which are of great benefit to the construction of a stable and healthy international order. (shrink)

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The normative claims underlying international human rights have international law implica­tions in the context of cetaceans. Legal, ethical, philosophical, and scientific elements can be brought together into a synthetic argument to determine appropriate criteria for affording “cetacean rights.” The ethical underpinning of human rights is a neo-Kantian conception of human dignity. Such dignity is ascribed to humans on account of their rationality, attributed according to certain sufficient criteria. The evidence appears sufficient to make it ethically and legally appropriate to consider (...) a novel international instrument or an adaptation of the existing framework to afford cetaceans “whale rights.”. (shrink)

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Adjustments in the understanding of the relation of religion and science since the Enlightenment require new considerations in epistemology and metaphysics. Constructionist theories of knowledge and process theories of metaphysics better provide the new paradigms needed both to preserve and to limit the significance of each field of human understanding. In a course taught at Moravian College, this perspective is applied to the concepts of nature, reality, and the sacred, with a view to showing how we might develop one such (...) paradigm. Key resources for this task are to be found in the work of artist René Magritte; theologians Langdon Gilkey, Arthur Peacocke, and John Haught; philosophers and historians of science Alfred North Whitehead, Timothy Ferris, Ernan Mc Mullin, and Ian Barbour; philosopher of religion Paul Ricoeur; and historians of religion Rudolph Otto and Mircea Eliade. Such a new paradigm calls for an ecologically sensitive religious awareness which is both sacramental and holistic. (shrink)

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A central criticism of WilliamJames’s “The Will to Believe” is that it gives individuals a license for wishful thinking. There may be insufficient evidence with respect to the existence of God, but our willing to believe that God exists does not make it the case. Simply put, wanting something to be true does not make it true. Accordingly, some ofJames’s early critics proposed that the essay would have been more accurately titled “The Will to Deceive” or (...) “The Will to Make Believe.” More recently, a number of scholars have defendedJames’s essay from these charges of wishful thinking. According... (shrink)

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"This collection of essays continues the work ofJames Boyd White in the rhetorical and literary analysis of law as a system for the creation of meaning. White's interest is in the intellectual and ethical possibilities of law, which he sees not merely as a logical enterprise, nor as a mere matter of politics and power, but rather as involving the activity of the whole mind, including its imaginative and affective capacities." "The essays here are united by two basic (...) themes: the idea that law can usefully be regarded not only as a set of rules designed to produce results in the material world, as it usually is, but also as an imaginative and intellectual activity that has as its end the claim of meaning for human experience, both individual and collective; and, second, the idea that education, including in the law, works by the constant modification of expectation by experience." "From Expectation to Experience will interest lawyers, legal scholars, students of law, as well as those engaged in the fields of law and literature, ethics and literature, and rhetoric."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

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This article introduces a symposium on Daniel Hausman’s Valuing Health: Well-Being, Suffering and Freedom. The symposium contains papers by Elselijn Kingma, Adam Oliver, Anna Alexandrova, Erik Nord, Alex Voorhoeve andJames Wilson, with replies by Daniel Hausman. In Valuing Health, Hausman argues that, despite apparently measuring health, projects such as the Global Burden of Disease Study in fact measure judgments about the value of health. Once this has been clarified, the key question is how the value of health should (...) be measured. Hausman argues that existing instruments measure the private value of health, that is, health’s ‘contribution to whatever the individual cares about or should care about’, whereas what should be measured for resource allocation purposes is the public value of health, that is, the value health should be accorded from the perspective of the liberal state. Hausman argues that the public value of health should be measured by the extent to which suffering and activity limitations are relieved. Each commentator engages with a different aspect of Hausman’s argument. (shrink)

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James Gow's A Short History of Greek Mathematics provided the first full account of the subject available in English, and it today remains a clear and thorough guide to early arithmetic and geometry. Beginning with the origins of the numerical system and proceeding through the theorems of Pythagoras, Euclid, Archimedes and many others, the Short History offers in-depth analysis and useful translations of individual texts as well as a broad historical overview of the development of mathematics. Parts I and (...) II concern Greek arithmetic, including the origin of alphabetic numerals and the nomenclature for operations; Part III constitutes a complete history of Greek geometry, from its earliest precursors in Egypt and Babylon through to the innovations of the Ionic, Sophistic, and Academic schools and their followers. Particular attention is given to Pythagorus, Euclid, Archimedes, and Ptolemy, but a host of lesser-known thinkers receive deserved attention as well. (shrink)

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In this book,James Boyd White shows how texts by some of our most important thinkers and writers—including Plato, Shakespeare, Dickinson, Mandela, and Lincoln—answer these questions, not in the abstract, but in the way they wrestle ...

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Scholar and authorJames Spiegel affirms the classic view of God's omniscience and omnipotence and shows how it answers difficult questions that Christians wrestle with, including the problem of evil.

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Nobel Prize-winning economistJames Mirrlees is one of the world's leading figures in welfare, development, and public sector economics. This volume brings together for the first time published and unpublished but seminal work in these key areas, and will be a very useful source for anyone looking for a comprehensive picture of Mirrlees' contribution to the subject.

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François Arago, the first to show in 1810 that the surface of the Sun and stars is made of incandescent gas and not solid or liquid, was a prominent physicist of the 19th century. He used his considerable influence to help Fresnel, Ampere and others develop their ideas and make themselves known. This book covers his personal contributions to physics, astronomy, geodesy and oceanography, which are far from negligible, but insufficiently known. Arago was also an important and influential political man (...) who, for example, abolished slavery in the French colonies. One of the last humanists, he had a very broad culture and range of interests. In parallel to his biography, this title also covers the spectacular progresses of science at the time of Arago, especially in France: the birth of physical optics, electromagnetism and thermodynamics. Francois Arago's life is a fascinating epic tale that reads as a novel. (shrink)

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In his Symposium Plato sought to provide for posterity a portrait of his beloved companion and teacher Socrates, focusing on two main features: Socrates as a mystagogue or spiritual guide and Socrates as a paragon of philosophical virtue. Plato’s depiction of these two aspects of the Socratic persona impressed so many writers and artists of later centuries that the Symposium became one of Plato’s best known and most admired dialogues. For many early Christian thinkers Socrates’ account of Erôs or ‘passionate (...) desire’ (imparted to him by the priestess Diotima) established that love is not merely a central aspect of human experience but also the means by which mortal beings achieve union with the divine. Following the lead of Marsilio Ficino, numerous Renaissance poets and artists praised a special ‘Socratic’ or ‘Platonic’ kind of love, inspired by the perception of physical beauty but fully realized in a life of virtuous conduct. -/- . (shrink)

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The Socrates of Plato’s dialogues typically practiced elenchos (or cross examination), but neither the term nor the activity originated with him. In fragment 7.3-6 Parmenides of Elea had already spoken off a goddess who directs a youth to judge by reason the poludêrin elenchon spoken by her. Although the meaning of the phrase has been variously understood, I argue that it is properly taken to mean ‘a much-contested testing’ (of the ways of thinking available for inquiry). In characterizing the elenchos (...) as poludêris or ‘much contested’ the goddess was asserting that the decision to follow the ‘it is’ road of inquiry must be continually reaffirmed against the pull of custom and sense experience. Thus, by the time Socrates had begun to practice elenchos on his fellow citizens, there was already a tradition of putting ideas and persons ‘to the test’ to refute their assertions or to certify them as correct. (shrink)

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What do Shen Yun, New Tang Dynasty TV, Human Harvest, The Art of Courage, Avenues of Escape, In the Name of Confucius, and The Bleeding Edge have in common, beyond their anti-China focus?—All, it turns out, are bankrolled by the Canadian government’s Canada Media Fund. In the present paper, we will provide a preliminary outline of these activities, and, in the words of our subtitle, ask: Why is the Canadian Government bankrolling an anti-China propaganda campaign?

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In 2012, the Church of Scientology’s Mission in Haifa, Israel, defected from the Church and reestablished itself as the independent Dror Center. The precipitatingevent was a critical email sent by high-ranking Scientologist Debbie Cook to her contacts throughout the Scientology world. The core of her critique was that theChurch was in decline – a decline she attributed to policies that deviated from guidelines set forth by Scientology’s founder, L. Ron Hubbard. The present paperanalyzes the current legitimation crisis within the Church (...) of Scientology through the twin lenses of the Cook letter and the Haifa schism. (shrink)

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Life is short, and it can be sweet. Contemplating death is looking into a mirror that allows us to see these simple facts clearly, as if for the first time. We have every reason to believe that we have but one life to live--and no good reasons to believe otherwise--and death marks the termination of each life. Examining this reality opens doors to understanding ourselves, each other, connection, love, and life itself in an entirely new way. Life in Light of (...) Death is a short exploration on the sweetness available to every person and the importance of the opportunity that living is. By looking at life as reflected by death, we can see what really matters and how best to live. (shrink)

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Along the highways of Burma there is placed, at regular distances away from the dust of the road, and under the cool shade of a group of trees, a small wooden building called a "rest-house", where the weary traveller may rest a while, and allay his thirst and assuage his hunger and fatigue by partaking of the food and water which the kindly inhabitants place there as a religious duty.Along the great highway of life there are such resting places; away (...) from the heat of passion and the dust of disappointment, under the cool and refreshing shade of lowly Wisdom, are the humble, unimposing "rest-houses" of peace, and the little, almost unnoticed, byways of blessedness, where alone the weary and footsore can find strength and healing.Nor can these byways be ignored without suffering. Along the great road of life, hurrying, and eager to reach some illusive goal, presses the multitude, despising the apparently insignificant "rest-houses" of true thought, not heeding the narrow little byways of blessed action, which they regard as unimportant; and hour by hour men are fainting and falling, and numbers that cannot be counted perish of heart-hunger, heart-thirst, and heart-fatigue.But he who will step aside from the passionate press, and will deign to notice and to enter the byways which are here presented, his dusty feet shall press the incomparable flowers of blessedness, his eyes be gladdened with their beauty, and his mind refreshed with their sweet perfume. Rested and sustained, he will escape the fever and the delirium of life, and, strong and happy, he will not fall fainting in the dust, nor perish by the way, but will successfully accomplish his journey.James Allen. (shrink)

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"The discovery of the law of Evolution in the material world has prepared men for a knowledge of the law of cause and effect in the mental world.... In the realm of thought and deed, the good survives, for it is ''fittest;'' the evil ultimately perishes. To know that the ''perfect law'' of Causation is as all-embracing in mind as in matter, is to be relieved from all anxiety concerning the ultimate destiny of individuals and of humanity-''For man is man (...) and master of his fate'' and the will in man which is conquering the knowledge of natural law will conquer the knowledge of spiritual law.... In this volume I have tried to set down some words indicative of this Law and this Destiny, and the manner of its working and its building." -JAMES ALLEN - A Complete and Unabridged edition ofJames Allen''s book The Mastery of Destiny. Part of The Works ofJames Allen Series. Other Books byJames Allen:- Above Life''s Turmoil All These Things Added As a Man Thinketh Byways of Blessedness Entering the Kingdom (Part of- "All These Things Added") Foundation Stones to Happiness and Success From Passion to Peace From Poverty to PowerJames Allen''s Book of Meditations for Every Day in the Year Light on Life''s Difficulties Man: King of Mind, Body and Circumstance Men and Systems Morning and Evening Thoughts Out from the Heart (Sequel to "As a Man Thinketh") Poems of Peace The Divine Companion The Eight Pillars of Prosperity The Heavenly Life (Part of-"All These Things Added") The Life Triumphant The Path to Prosperity (Part of-"From Poverty to Power") The Shining Gateway The Way of Peace (Part of-"From Poverty to Power") Through the Gate of Good. (shrink)

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Drawing on past and current research in continental philosophy, Measures of Science: Theological and Technological Impulses in Early Modern Thought examines the development of certain founding issues of early modern science. Focusing on three key seventeenth-century figures--Descartes, Bacon, and Newton--and locating his argument explicitly within the approach of Alexandre Koyre,James Barry Jr. explores the philosophical, theological, and technological priorities that established the frame for the full emergence of the new science. In showing how the work of these and (...) other seventeenth-century figures led to the appearance of a dominant new view of nature and perception, Barry's book makes an important contribution to our understanding of the formative period of modern science. (shrink)

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McEvoy,James Review of: The theological notion of the human person: A conversation between the theology of Karl Rahner and the philosophy of John Macmurray, by Gregory Brett, pp. 288, US$93.95.

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A clear, concise introduction to the quickly growing field of complexity science that explains its conceptual and mathematical foundations What is a complex system? Although “complexity science” is used to understand phenomena as diverse as the behavior of honeybees, the economic markets, the human brain, and the climate, there is no agreement about its foundations. In this introduction for students, academics, and general readers, philosopher of scienceJames Ladyman and physicist Karoline Wiesner develop an account of complexity that brings (...) the different concepts and mathematical measures applied to complex systems into a single framework. They introduce the different features of complex systems, discuss different conceptions of complexity, and develop their own account. They explain why complexity science is so important in today’s world. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:INTELLIGO UT CREDAM: ST. AUGUSTINE'S CONFESSIONS* BAPTISM INTO the Catholic Church ended Augustine's Odyssey through the intellectual and spiritual seas of late antiquity. His Confessi.ons tells us how he joined the Manicheans, became attached to astrology, imbibed Aristotle, was attracted to the Academy, learned Epicureanism, discovered the Platonists, and finally came home to Christianity.1 From the first moment he read Cicero, then, Augustine became a seeker of wisdom; few (...) of humanity's questions and concerns failed to move him. His initial conversion to Manicheanism, indeed, was prompted by its alleged ability to give a satisfactory response to the questions raised by human experience. In the same way, his initial aversion to Christianity in part arose from its alleged inability to provide such an account. Still, the nature of Augustine's ultimate conversion to Christianity is not entirely clear. He certainly indicates that a properly tutored biblical faith is the only solution to those questions and concerns which so vexed him: " credo ut intelligam," as Anselm formulated Augustine's understanding. But what is the role of philosophical reflection in this? Does reason work only within the context of faith? Is it merely the scullery maid for explicating the understanding of divine revelation? Or does Augustine say or at least show that unaided human reason has another sphere of operation? Can human reason understand *Earlier versions of this paper were read at the Twentieth International Medieval Congress, Western Michigan University, Kalamazoo, Michigan, May 11, 1985, and at the University of Dallas Augustine Colloquium, November 22, 1985. I am grateful to Dr. Michael Platt for his helpful comments and suggestions. 1 All references to the Confessions are from J. Gibb and W. Montgomery, The Confessions of Augustine (Cambridge, 1927)..JAMES LEHRBERGER, O. CIST. anything about God, human beings, and the universe before the advent of faith? While Augustinian scholarship has tended to stress the way in which philosophical thought. especially Neo-Platonism, operates within Christian faith, I hope to show that Augustine conceives the " faith and reason " relation in broader terms.2 More specifically, in this paper I hope to show that the Confessions presents reason itself, without revelation, as capable of assaying the possibility of any religious claim to 2 The problem of "faith and reason," or " authority and philosophy," in Augustine's thought has a history of critical analysis reaching back to the last century. The early discussions of this question have been traced by Sister Mary Patricia Garvey, in Saint Augustine: Christian or N ea-Platonist (Milwaukee, 1939), pp. 3-40, and more briefly by J. O'Meara, in St. A.ugustine, A.gainst the Academics, "Ancient Christian Writers," XU (Baltimore, 1950), pp. 19-22. The more recent discussions have failed to produce any consensus. H. A. Wolfson, in The Philosophy of the Church Fathers, I (Cambridge, 1956), pp. 127-140, sees Augustine as illustrating the patristic "double faith" against Manichean credulity. R. Cushman, in "Faith and Reason in the Thought of St. Augustine," Church History, 19, 1950), 271-294, awards the primacy to faith on the basis of the perversity of the will. P. Courcelle, in Recherches sur les Confessions de Saint Augustin (Paris, 1950), pp. 251-255, understands Augustine to progress from Neo-Platonism to Christianity without abandoning the former. R. Holte, in Beatitude et Sagesse: Saint Augustin et le probleme de la fin de l'homme dans la philosophie ancienne (Paris, 1962), pp. 373-386, considers the cooperation of reason and authority in Augustine's use of Christianity to confront the philosophic problems of his age. J. O'Meara, in The Young Augustine (New York, 1965), pp. 196197, admits a clarification in Augustine's thought but no basic change in his understanding of the primacy of faith over reason. R. O'Connell, in Saint Augusti.ne's Confessions: the Odyssey of a Soul (Cambridge, 1969), insists on a strong Neo-Platonic influence on Augustine's understanding of the human being as the " fallen soul." A. H. Armstrong, in " St. Augustine and Christian Platonism," Plotinian and Christian Studies (London, 1979), Ch. XI, 1-66, argues that the designation "Christian Platonist" is insufficient to characterize Augustine; the way in which Augustine takes up and transforms... (shrink)

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