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Many have been attracted to the idea that for something to be good there just have to be reasons to favour it. This view has come to be known as the buck-passing account of value. According to this account, for pleasure to be good there need to be reasons for us to desire and pursue it. Likewise for liberty and equality to be values there have to be reasons for us to promote and preserve them. Extensive discussion has focussed on (...) some of the problems that the buck-passing account faces, such as the 'wrong kind of reason' problem. Less attention, however, has been paid as to why we should accept the buck-passing account or what the theoretical pay-offs and other implications of accepting it are. The Normative and the Evaluative provides the first comprehensive0motivation and defence of the buck-passing account of value.RichardRowland argues that the buck-passing account explains several important features of the relationship between reasons and value, as well as the relationship between the different varieties of value, in a way that its competitors do not. He shows that alternatives to the buck-passing account are inconsistent with important views in normative ethics, uninformative, and at odds with the way in which we should see practical and0epistemic normativity as related. In addition, he extends the buck-passing account to provide an account of moral properties as well as all other normative and deontic properties and concepts, such as fittingness and 'ought', in terms of reasons. (shrink)

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Widespread disagreement about moral issues is a prominent aspect of contemporary pluralistic societies. Surveys indicate that in the United States opinion is split close to 50/50 on the morality of abortion, the death penalty, same-sex relationships, and physician-assisted suicide. It is also a subject with a long philosophical history, going back to Plato and Aristotle and drives contemporary debates about moral relativism, scepticism and objectivity. Should we be concerned about the extent of moral disagreement? What causes it? What are the (...) onsequence of moral disagreement? In this thorough and clearly written introduction to the philosophy of moral disagreement and its philosophical and political implicationsRichardRowland examines and assesses the following topics and questions: Relativism and moral disagreement Moral realism Peer disagreement, moral knowledge and the problem of conciliationism Non-cognitivism and moral disagreement Moral uncertainty Moral disagreement and coercion New directions. Combining clear philosophical analysis with summaries of the latest research and including chapter summaries, annotated further reading and a glossary, Moral Disagreement is ideal for students of ethics, metaethics and political philosophy as well as philosophical topics that are closely related such as relativism, scepticism and objectivity. It will also be of interest to those in related disciplines such as political philosophy, ethics and public policy and philosophy of law. (shrink)

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This volume is about searching for fundamental theory in physics which has become somewhat elusive in recent decades. Like a group of blind men investigating an elephant, one physicist postulates the trunk as a hose, another a leg as a tree, the body a wall or barrier, the tail a rope and the ears as a fan. The organizers of the Vigier series symposia strongly believe cross polination by exploring many avenues of seemingly disparate research is key to breakthrough discovery (...) and solicited papers on all areas of physics deemed pertinent in Astrophysics, Cosmology, nuclear physics, quantum theory, electromagnetism, thermodynamics, vacuum field theory and topology. (shrink)

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Many have been attracted to the idea that for something to be good there just have to be reasons to favour it. This view has come to be known as the buck-passing account of value. According to this account, for pleasure to be good there need to be reasons for us to desire and pursue it. Likewise for liberty and equality to be values there have to be reasons for us to promote and preserve them. Extensive discussion has focussed on (...) some of the problems that the buck-passing account faces, such as the 'wrong kind of reason' problem. Less attention, however, has been paid as to why we should accept the buck-passing account or what the theoretical pay-offs and other implications of accepting it are. The Normative and the Evaluative provides the first comprehensive motivation and defence of the buck-passing account of value.RichardRowland argues that the buck-passing account explains several important features of the relationship between reasons and value, as well as the relationship between the different varieties of value, in a way that its competitors do not. He shows that alternatives to the buck-passing account are inconsistent with important views in normative ethics, uninformative, and at odds with the way in which we should see practical and epistemic normativity as related. In addition, he extends the buck-passing account to provide an account of moral properties as well as all other normative and deontic properties and concepts, such as fittingness and ought, in terms of reasons. (shrink)

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Widespread moral disagreement raises ethical, epistemological, political, and metaethical questions. Is the best explanation of our widespread moral disagreements that there are no objective moral facts and that moral relativism is correct? Or should we think that just as there is widespread disagreement about whether we have free will but there is still an objective fact about whether we have it, similarly, moral disagreement has no bearing on whether morality is objective? More practically, is it arrogant to stick to our (...) guns in the face of moral disagreement? Must we suspend belief about the morality of controversial actions such as eating meat and having an abortion? And does moral disagreement affect the laws that we should have? For instance, does disagreement about the justice of heavily redistributive taxation affect whether such taxation is legitimate? In this thorough and clearly written introduction to moral disagreement and its philosophical and practical implications,RichardRowland examines and assesses the following topics and questions: -/- How does moral disagreement affect what we should do and believe in our day-to-day lives? Epistemic peerhood and moral disagreements with our epistemic peers. Metaethics and moral disagreement. Relativism, moral objectivity, moral realism, and non-cognitivism. Moral disagreement and normative ethics. Liberalism, democracy, and disagreement. Moral compromise. Moral uncertainty. -/- Combining clear philosophical analysis with summaries of the latest research and suggestions for further reading, Moral Disagreement is ideal for students of ethics, metaethics, political philosophy, and philosophical topics that are closely related, such as relativism and scepticism. It will also be of interest to those in related disciplines such as public policy and philosophy of law. (shrink)

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Many including Judith Jarvis Thomson, Philippa Foot, Peter Geach,Richard Kraut, and Paul Ziff have argued for good simpliciter skepticism. According to good simpliciter skepticism, we should hold that there is no concept of being good simpliciter or that there is no property of being good simpliciter. I first show that prima facie we should not accept either form of good simpliciter skepticism. I then show that all of the arguments that good simpliciter skeptics have proposed for their view (...) fail to show that we have good reason to accept good simpliciter skepticism. So, I show that we do not have good reason to accept good simpliciter skepticism. (shrink)

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New Blackfriars, Volume 103, Issue 1103, Page 151-153, January 2022.

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Brian Lleiter : Leiter reports -- Jason Stanley : philosophy as the great naïveté -- Eric Schwitzgebel : the splintered skeptic -- Mark Rowlands : hour of the wolf -- Eric T. olson : the philosopher with no hands -- Craig Callender : time lord -- Kieran Setiya : what Anscombe intended and other puzzles -- Kit Fine : metaphysical kit -- Patricia Churchland : causal machines -- Valerie Tiberius : mostly elephant, ergo -- Peter Carruthers : mind reader -- (...) Joshua Knobe : indie rock virtues -- Alfred R. Mele : the four million dollar philosopher -- Graham Priest : logically speaking -- Ursula Renz: after Spinoza : wiser, freer, happier -- Cecile Fabre: on the intrinsic value of each of us -- Hilde Lindemann : no ethics without feminism -- Elizabeth S. Anderson : the new leveller -- Christine Korsgaard: treating people as end in themselves -- Michael Lynch : truth, reason and democracy -- Timothy Williamson : classical investigations -- Ernie Lepore : meaning, truth, language, reality -- Jerry Fodor : meaningful words without sense, and other revolutions -- Huw Price : without mirrors -- Gary Gutting : what philosophers know. (shrink)

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Open peer commentary on the article “The Banathy Conversation Methodology” by Gordon Dyer, Jed Jones, GordonRowland & Silvia Zweifel. Upshot: The Banathy Conversation Methodology offers an approach to organizing and facilitating conversation groups among individuals self-identified as interested in a particular topic. As someone who would like to see more conversation integrated into academic conferences, I propose two extensions of BCM for consideration by the authors: one is an extension to the theoretical underpinnings, namely the conversation theory of (...) Gordon Pask, and the other is an extension to the tools and techniques, namely the group syntegration process developed by Stafford Beer. If the authors do not like the direction these extensions might take BCM, I would be interested in their assessment of the circumstances under which alternative approaches to conversation groups might be more or less useful. (shrink)

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Richard Swinburne here defends the view that mind and body are distinct substances capable of independent existence. For a very different approach to the question of how mind and body are related contrastRowland Stout's ‘Behaviourism’, which follows this article.

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The Animal Ethics Reader is an acclaimed anthology containing both classic and contemporary readings, making it ideal for anyone coming to the subject for the first time. It provides a thorough introduction to the central topics, controversies and ethical dilemmas surrounding the treatment of animals, covering a wide range of contemporary issues, such as animal activism, genetic engineering, and environmental ethics. The extracts are arranged thematically under the following clear headings: Theories of Animal Ethics Nonhuman Animal Experiences Primates and Cetaceans (...) Animals for Food Animal Experimentation Animals and Biotechnology Ethics and Wildlife Zoos and Aquariums Animal Companions Animal Law and Animal Activism Readings from leading experts in the field including Peter Singer, Bernard E. Rollin and Jane Goodall are featured, as well as selections from Tom Regan, Jane Goodall, Donald Griffin, Temple Grandin, Ben A. Minteer, Christine Korsgaard and Mark Rowlands. Classic extracts are well balanced with contemporary selections, helping to present the latest developments in the field. This revised and updated _Third Edition_ includes 31 new readings on a range of subjects, including animal rights, captive chimpanzees, industrial farm animal production, genetic engineering, keeping cetaceans in captivity, animal cruelty, and animal activism. The _Third Edition _also is printed with a slightly larger page format and in an easier-to-read typeface. Featuring contextualizing introductions by the editors, study questions and further reading suggestions as the end of each chapter, this will be essential reading for any student taking a course in the subject. With a new foreword by Bernard E. Rollin. (shrink)

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RichardRowland, 1–16) defends the following principle: if we must suspend judgement about whether it is permissible for us to φ, then it is not permissible for us to φ. He calls this the Epistemic → Metaphysical principle. This paper considers two challenges to this principle. First, assuming that both conciliationism and EM are true, then in cases where you and your epistemic peers disagree on both the permissibility of φ-ing and the permissibility of refraining from φ-ing, neither (...) φ-ing nor refraining from φ-ing would be permissible. Thus, the view entails that moral dilemmas, which many regard as impossible, are possible. Second, EM is in conflict with the Principle of Decisive Reasons, 760–782). While EM implies that you may be obligated to φ when it is not permissible for you to believe that you ought to φ, the Principle of Decisive Reasons implies that you ought to φ only if it is permissible for you to believe that you ought to φ. Given those two challenges, I conclude that EM should be rejected. (shrink)

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RichardRowland has recently argued that considerations based on moral disagreement between epistemic peers give us reason to think that cognitivism about moral judgments, i.e., the thesis that moral judgments are beliefs, is false. The novelty ofRowland’s argument is to tweak the problem descriptively, i.e., not focusing on what one ought to do, but on what disputants actually do in the light of peer disagreement. The basic idea is that moral peer disagreement is intelligible. However, if (...) moral judgments were beliefs, and beliefs track perceived evidence, then moral peer disagreement would not be intelligible. Hence, moral judgments are not beliefs. The argument is both novel and interesting, but this paper argues that it fails to establish the conclusion. Beliefs are plausibly analyzed as constituted by dispositions to respond to what is perceived as evidence, but dispositions can always be interfered with. Provided a background explanation of why the disposition is not manifested, peer intransigence is quite intelligible. (shrink)

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In previous work, I defend the following disparity between moral and epistemic facts: whereas moral facts are irreducibly normative, epistemic facts – facts such as that some subject is epistemically justified in believing something – are reducible to facts from some other domain (such as facts about probabilities). This moral-epistemic disparity is significant because it undercuts an important kind of argument for robust moral realism. My defense of epistemic reductionism and of the moral-epistemic disparity has been criticized byRichard (...)Rowland (2013) and by Terence Cuneo and Christos Kyriacou (forthcoming). This paper aims to rebut these criticisms and, more generally, to clarify and strengthen the case for epistemic reductionism and the moral-epistemic disparity. (shrink)

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This article is concerned with the interconnection between three arguments: the Moral Explanatory Dispensability Argument, the Epistemic Explanatory Dispensability Argument, and the Companions in Guilt Argument. Silvan Wittwer has recently argued that the Epistemic EDA is self-effacing, whereas the Moral EDA is not. This difference between them is then leveraged by Wittwer to establish that there is a significant disparity between these arguments and that this disparity undermines attempts to use the CGA as a means of refuting the Moral EDA. (...) After explaining the connections between these arguments, I provide three different responses to Wittwer’s analysis. First, I develop a plausible case in favor of the conclusion that the Moral EDA is also self-effacing. Second, I defend the Epistemic EDA from the charge of self-effacement and respond to Wittwer’s assertion that my preferred method of escaping his argument is dialectically inappropriate. Finally, I explain how some arguments recently articulated byRichardRowland and Ramon Das support my objections to Wittwer’s self-effacement argument. (shrink)

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Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By ChristopherRowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By DennisRichard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

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Systematics based solely on structuralist principles is non-science because it is derived from first principles that are inconsistent in dealing with both synchronic and diachronic aspects of evolution, and its evolutionary models involve hidden causes, and unnameable and unobservable entities. Structuralist phylogenetics emulates axiomatic mathematics through emphasis on deduction, and “hypotheses” and “mapped trait changes” that are actually lemmas and theorems. Sister-group-only evolutionary trees have no caulistic element of scientific realism. This results in a degenerate systematics based on patterns of (...) fact or evidence being treated as so fundamental that all other data may be mapped to the cladogram, resulting in an apparently well-supported classification that is devoid of evolutionary theory. Structuralism in systematics is based on a non-ultrametric analysis of sister-group informative data that cannot detect or model a named taxon giving rise to a named taxon, resulting in classifications that do not reflect macroevolutionary changes unless they are sister lineages. Conservation efforts are negatively affected through epistemological extinction of scientific names. Evolutionary systematics is a viable alternative, involving both deduction and induction, hypothesis and theory, developing trees with both synchronic and diachronic dimensions often inferring nameable ancestral taxa, and resulting in classifications that advance evolutionary theory and explanations for particular groups. (shrink)

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This essay focuses on questions central to Husserl’s essential methodology, specifically his notion of ‘free-fantasy variation,’ which he regarded as his ‘fundamental methodological insight.’ At the heart of this ‘vital element of phenomenology’ is what he often terms ‘as-if experience’ thanks to which anything whatever can be considered either for its own sake or as an example of something else. Further analysis explores the act of exemplification, the act of feigning and the shifts of attention and orientation that ground free-fantasy (...) variation. Exemplification and possibilizing are then examined in daily life to discern what makes the complex act of feigning at all possible. An examination of the phenomenon of upsets brings the core sense of possibilizing to light. A focus on the dramatic force intrinsic to these experiences, and the essential place of reflective awareness inherent to them, makes apparent how the rudimentary sense of self begins to emerge, and there follows an analysis of this self-referentiality of possibilizing. The analysis then concludes with a brief examination of Husserl’s so-called ‘zig-zag’ method of constitutive phenomenology. (shrink)

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This study is a phenomenological inquiry into several relatively unexplored phenomena, including certain key methodological issues. It seeks to elicit and explicate the grounds of free-fantasy variation, which Husserl insists contains his “fundamental methodological insight” since it articulates “the fundamental form of all particular transcendental methods…” In the course of pursuing the full sense of this method and its grounds, the essay also uncovers the origins and eventual presence of “self” and explores the multiple connections among self, mental life, embodiment (...) and the surrounding world. To that end, it is necessary to take seriously Husserl’s otherwise odd declaration that “‘feigning’ [‘Fiktion’] makes up the vital element of phenomenology as of every other eidetic science…”, and thus that every philosopher must “fertilize” his or her “fantasy” through works of art and history as well as other areas and practices of human life. The essay offers an in-depth probing of several striking but largely unexplored phenomena: exemplifying and possibilizing, and concludes with an exploration of one of the most pervasive themes in phenomenological inquiry: intersubjectivity. (shrink)

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My heart was removed and replaced on May 17, 2006. No melodrama is intended here, just an unadorned factual statement. Transplants are transformative. In my case, that transformation led to bioethics.

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On autobiographical memory tests (AMTs) using positive and negative cue words, research has consistently found that depressed individuals (relative to nondepressed controls) are more likely to recall overgeneral memories (OGMs) and are less likely to recall specific memories. A total of 56 undergraduates who scored high or low on a measure of depression were shown positive and negative word cues and event cues in a computerised AMT. Dysphoric college students made significantly fewer specific and more categoric (overgeneral) responses than controls, (...) but did not differ from controls in terms of extended responses. Results suggest that the difference in memory specificity between low and high dysphoric students generalises across word and event cues and that a computerised version of the AMT can be used as an alternative to interviews as a form of administration. (shrink)

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In Midstream, photographerRichard Wasserman documents the entire length of the 156-mile Chicago River and gives readers a glimpse into a mostly hidden landscape. As the twentieth century was drawing to a close and the city's industrial manufacturing era was rapidly waning, Wasserman took note of increased efforts to clean, beautify, and conserve the river, and he felt an urgent need to preserve the memory of Chicago's brawling past. As the project progressed and the photographer found himself captivated by (...) the river's extraordinarily diverse uses and visually rich landscape, he grew determined to capture the river in its entirety, in its varying moods and seasons, and from every possible vantage point during a time of rapid transformation. Midstream is the culmination of this ten-year project, in which there was always one more location to explore and another moment to capture. The result is a remarkable record of the Chicago River, revealing the nature of the waterway as it changed throughout the seasons and in relation to the dramatic extremes of Chicago weather. Scenes that had been hidden by foliage in the summer were unveiled in the winter when the trees shed their leaves. During dry spells when the water level fell, artifacts that were usually submerged became visible and offered tantalizing hints of the past. Wasserman's experiences along the riverbanks varied by location: in forest preserves he captured images of deer, beaver, and muskrats in the midst of idyllic flora; in dense urban areas his subjects were nineteenth-century factories and warehouses, many of which have been converted to offices and apartments, standing shoulder to shoulder with gleaming new office towers and condominium buildings. With an essay by Julia S. Bachrach, Midstream will be a significant resource and a lasting documentation of the Chicago River during the first decade of the twenty-first century. (shrink)

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Richard Taruskin’s sweeping collection of essays distills a half century of professional experience, demonstrating an unparalleled insider awareness of relevant debates in all areas of music studies, including historiography and criticism, representation and aesthetics, musical and professional politics, and the sociology of taste. _Cursed Questions, _invoking a famous catchphrase from Russian intellectual history, grapples with questions that are never finally answered but never go away. The writings gathered here form an intellectual biography that showcases the characteristic wit, provocation, and (...) erudition that readers have come to expect from Taruskin, making it an essential volume for anyone interested in music, politics, and the arts. (shrink)

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Steven Epstein, Inclusion: The politics of difference in medical research, Chicago: University of Chicago Press, 2007, reviewed byRichard E. Ashcroft.

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This chapter offers a review of standard views about the requirements for natural selection to shape evolution and for the sorts of ‘units’ on which selection might operate. It then summarizes traditional arguments for genic selectionism, i.e., the view that selection operates primarily on genes (e.g., those of G. C. Williams,Richard Dawkins, and David Hull) and traditional counterarguments (e.g., those of William Wimsatt,Richard Lewontin, and Elliott Sober, and a diffuse group based on life history strategies). It (...) then offers a series of responses to the arguments, based on more contemporary considerations from molecular genetics, offered by Carmen Sapienza. A key issue raised by Sapienza concerns the degree to which a small number of genes might be able to control much of the variation relevant to selection operating on such selectively critical organs as hearts. The response to these arguments suggests that selection acts on many levels at once and that sporadic selection, acting with strong effects, can act successively on different key traits (and genes) while maintaining a balance among many potentially conflicting demands faced by organisms within an evolving lineage. (shrink)

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For over four decades,Richard Schwartz has engaged with two ethically rich ways of living that, as he charts in this book, he came to appreciate in middle age: Judaism and veganism. Having been born into a secular Jewish family, it was his marriage and an increasing commitment to social justice that propelled him to study and rediscover the essence of his Jewish faith. That sense of social justice further raised his awareness of the environmental movement, and, ultimately, to (...) animal rights and veganism. In Vegan Revolution: Saving Our World, Revitalizing Judaism, Schwartz shows how, now perhaps more than ever, veganism offers a pathway for all of us of whatever faith (or no faith) to reduce hunger, conserve the environment, save water, reinstitute justice, and care for animals and the Earth. It is no coincidence, as Schwartz demonstrates, that many of these ideas are mandates in Jewish scripture, and that reincorporating a care for the world (tikkun olam) can itself reinvigorate the spirit of a faith and galvanize its practitioners to act. (shrink)

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Mit diesem Buch führtRichard Egger in das komplexe Thema Ethik ein: in die Theorie der Menschlichkeit. Er richtet sich damit an Menschen, die Verantwortung für andere tragen – sei es als Vorgesetzte, als Ärztin oder Wissenschaftler, Mutter oder Vater, Lehrer oder in vielen anderen Rollen. Anhand von Beispielen aus unterschiedlichen Lebensbereichen zeigt Egger auf, welche Rolle Vernunft und Gefühl, aber auch unsere Gerechtigkeitsvorstellung für ethisches Handeln spielen. Sein Fazit: Menschlich handeln kann nur, wer einen Sinn für Fairness und (...) Gleichwertigkeit, persönliche Verpflichtung und moralische Integrität entwickelt. Eine solche Haltung durchdringt den ganzen Menschen und macht Verantwortungsträger erst zu wirklichen Leadern.Egger stützt sich dabei auf die Fragen und Argumente, Regeln und Instrumente aus der Geschichte der Ethik, aber auch auf seine langjährige Erfahrung als Berater von Menschen. Der Autor schreibt philosophisch fundiert und gleichzeitig fesselnd und verständlich. Der Inhalt Die Welt: Warum wir Ethik brauchen Regeln: Wie Ethik funktioniert Sie: Was Ethik aus Ihnen macht Natur: Wie Ethik sich ins Ganze fügt. (shrink)

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A classic of modern religious thought, Schleiermacher's On Religion: Speeches to its Cultured Despisers is here presented inRichard Crouter's acclaimed English translation of the 1799 edition, originally published in Cambridge Texts in German Philosophy. Written when its youthful author was deeply involved in German Romanticism and the critique of Kant's moral and religious philosophy, it is a masterly expression of Protestant Christian apologetics of the modern period, which powerfully displays the tensions between the Romantic and Enlightenment accounts of (...) religion. Unlike the revised versions of 1806 and 1821, which modify the language of feeling and intuition and translate the argument into more traditional academic and Christian categories, the 1799 text more fully reveals its original audience's literary and social world.Richard Crouter's introduction places the work in the milieu of early German Romanticism, Kant criticism, the revival of Spinoza and Plato studies, and theories of literary criticism and of the physical sciences, and his fully annotated edition also includes a chronology and notes on further reading. (shrink)

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The Normative and the Evaluative. The Buck-Passing Account of Value. ByRowlandRichard.

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Richard Scheines and Wilfred Sieg. Computer Environments for Proof Construction.

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Richard Bradley examines how archaeologists might study origin myths and the different ways in which prehistoric people recalled, recorded and reviewed their past.

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The broad outlines of Joyce's narrative are of course strongly Homeric: the three parts, with Telemachus' adventures at first separate from those of Ulysses, their eventual meeting, their homeward journey and return. Equally Homeric is the account of a heroic traveler picking his way among archetypal perils. That the Odyssey was an allegory of the wanderings of the soul had occurred to Joyce as to many before him, and he had long since designated the second part of a book of (...) his poems as "the journey of the soul" . He had also construed Stephen's progress in A Portrait as a voyage from Scyllan promiscuity in chapter 4. Although in Ulysses he diverged sharply from Homer in the order of events, Joyce clearly adapted the Homeric settings and what he chose to consider the prevailing themes. He found the Odyssey beautifully all-embracing in its vision of human concerns. His own task must be to work out the implications of each incident like a Homer who had long ago outlived his time and had learned from all subsequent ages. Joyce once asked his friend Jacques Mercanton if God had not created the world in much the same ways as writers compose their works; but he then bethought himself and murmured, "Perhaps, in fact, he does give less thought to it than we do." Neither God nor Homer could compete with Joyce in self-consciousness.Richard Ellmann, Goldsmiths' Professor of English Literature at Oxford University, received the 1960 National Book Award for his definitive James Joyce: A Biography. He has written extensively on Joyce and other modern writers, edited work by and about them, and examined the theoretical implications of biography in Golden Codgers. "Joyce and Homer" is a selection from his book, The Consciousness of Joyce, published by the Oxford University Press. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:EDWARD W. STRONG, 1901--1990 Edward W. Strong, one.of the founders and leaders of the Journal of the HistoryofPhilosophy,passed away on January 13, 199o, after a long struggle with cancer. Born in Dallas, Oregon in 19~ 1, he was eighty-eight years old when he died. He did his undergraduate studies at Stanford, receiving his B.A. in 1925. Then he went on to graduate studies at Columbia, where he received a (...) master's degree in 1927 and a Ph.D. in 1937. He taught at City College in New York from 1927 to 1932, and then began his long career at the University of California, Berkeley, where he remained for the rest of his academic life. During World War II, he became laboratory manager of the university's Radiation Laboratory (now called the Lawrence Berkeley Laboratory), which was part of the Manhattan Project to develop the atomic bomb. After the war, Strong became a full professor in 1947, chairman of the Sociology Department from 1946 to 1952, Associate Dean of the College of Letters and Sciences from 1947 to 1955, a leader of the Academic Senate and its Educational Policy Committee, and Chancellor of the Berkeley campus from 1961 to 1965.This was a period of very rapid growth for the campus as well as its most troubled time. When the student rebellion--the Free Speech Movement--broke out, Strong tried valiantly but unsuccessfully to preserve those academic values he felt most challenged. As the conflict wore on, he ceased to have the full support of his superiors, the President of the Universityand the Board of Regents, who negotiated a resolution with the students, the effects of which are still being felt at Berkeley and elsewhere in the United States. Some feel that Strong's position in the struggle that transformed American universities has not been properly understood, and that his role has been portrayed unfairly to enhance that of his superiors. In any event, he resigned as Chancellor and became Professor Emeritus in 1967. Strong developed his interest in the history of philosophy, history of science, and history of ideas at Columbia during its heyday as a center for such concerns, under the leadership of John Dewey and Frederick Woodbridge. He told me that he was also very much influenced by the historical interests of Morris Raphael Cohen, his senior colleague at City College. His dissertation, Proceduresand Methods,was, and still is, a basic study of the origin and development of modern science. (It was mentioned approvingly in an article by Ernst [9] 10 JOURNAL OF THE HISTORY OF PHILOSOPHY 29:1 JANUARY 1991 Cassirer, in 194o). In contrast to E. A. Burtt, whose MetaphysicalFoundationsof ModernPhysicalSciencestressed the philosophical and theological concerns of the early scientists, Strong emphasized the practical engineering concerns that were involved at the time. This led him to studies of Kepler, Galileo, and Newton, as well as to the scientific views of medieval thinkers, and modern views in the philosophy of science. Philosophically he was a naturalist, continuing the Columbia tradition. He was also very interested in Bergson's views, especially as they related to modern scientific ideas. He was the inspirer and founder of the History of Science discussion group at Berkeley, which became an important forum for creative research in this area. Strong was President of the American Philosophical Association in 1959. Because of the limited attention and concern given to the history of philosophy in most of the then-existing philosophicaljournals in America, the American Philosophical Association in 1957 approved in principle the establishment of a journal devoted to the history of philosophy, and appointed a committee of six members--Paul Kristeller, Gregory Vlastos,Richard McKeon, Julius Weinberg, John Goheen, and Edward Strong--to explore "ways and means to this end." Since all American philosophical journals at that time were published in the East and Midwest, Strong and Goheen were encouraged to try to establish the journal in the West. Strong has detailed the efforts to do this in his article, "The Founding of theJournal oftheHistoryofPhilosophy,"Journalof theHistoryofPhilosophy~5 (1987): 179-83. I first met Ed Strong at Trinity College, Dublin, in the summer of 1953, when I was a... (shrink)

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JeanRichard | Résumé : René-Michel Roberge proteste contre le modèle hiérarchique, autoritaire, du magistère de l’Église (catholique romaine). Selon ce modèle, la révélation vient d’en haut et passe par la hiérarchie ecclésiale pour parvenir aux fidèles. Cette conception ne fonctionne plus à notre époque, caractérisée par « le refus des arguments d’autorité » (Luc Ferry). Par opposition à ce modèle hiérarchique et doctrinal, notre auteur propose un magistère ecclésial de type pastoral. La fonction magistérielle consiste alors à entretenir (...) et à vitaliser la foi déjà présente dans la communauté des fidèles. |: René-Michel Roberge protests against the pattern of a hierarchical and authoritarian Church magisterium. According to this conception, revelation comes from on high, through the Church hierarchy, to the faithful. Such a conception has become irrelevant in our age, characterized by the rejection of authoritarian arguments (Luc Ferry). By contrast, R.-M. Roberge preconizes a pastoral type of magisterium, which upholds the faith yet present in the community of the faithful. (shrink)

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_An exploration of the uncomfortable connections among performances in life, art, and politics_ “All the world’s a stage,” declares the melancholy Jacques in Shakespeare’s_ As You Like It._ Today that’s an unhappy thought. A cluster of demagogues has recently dominated the public realm through their powers as actors; they are brilliant performers. More unsettling, the demagogue, the dancer, and the musician all share the same nonverbal realm of bodily gestures, lighting and blocking, costuming, and stage architecture. So, too, the roles (...) and rituals of everyday life and everyday acting can be malign or sublime, repressive or liberating. Performing constitutes one art—an ambiguous art. In this book, the acclaimed sociologistRichard Sennett explores uncomfortable connections among performances in life, art, and politics. He draws on his own early career as a professional cellist as well as histories both Western and non-Western. He is not a pessimist; at the end of his study, he shows how this ambiguous art might become more ethical. (shrink)

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“Writers don’t have tasks,” said Saul Bellow in a Q-and-A. “They have inspiration.”Yes, at the typewriter, by the grace of discipline and the Muse, but here, on Central Park South, in the Essex House’s bright Casino on the Park, inspiration was not running high.Not that attendance at the forty-eight PEN conference was a task. It was rather what Robertson Davies called “collegiality.” “A week of it once every five years,” he said, “should be enough.” He, Davies, had checked in early, (...) Saturday afternoon, and attended every session. In black overcoat and black fur cap, he had a theatrical, Man-Who-Came-to-Dinner look. In the lobby he made a great impression.Why not? After all, weren’t writers here to be seen as well as to see each other, to make as well as take impressions? A month before, I’d spent a couple of hours at the Modern Language Association convention. There were thousands and thousands of scholars and critics there. Some of the most noted make a career of squeezing authors out of their texts. An author, wrote one tutelary divinity, “constitutes the privileged moment of individualization in the history of ideas, knowledge, [and] literature….”1 Not content with auctoricide, deconstructionist critics went after texts. “Il n’y a pas de hors-texte.”2 Since there’s nothing that doesn’t belong to the text, texts are interchangeable. And it’s not that superfluous, mythical being, the author, who decides they are, but his readers, at least those readers capable of erecting on his miserable pedestal—the poem, the story, the novel—a memorable explication.Ah well, was my thought, for some people a corpse will serve as well as a person. Indeed, for intellectual undertakers, hit-men, and cannibals, as well as for those who suffer the tyranny of authority, corpses are preferable to their living simulacra.Few authors at the PEN conference were troubled by these critical corpse-makers. They were here to see the authors behind the books they’d read, to swap stories and opinions, and to make clear to each other what splendid thinkers and noble humans they were outside of the poems and stories which had brought them here in the middle of winter and New York. In this city, more than any other in the history of the word, the word had been turned into gold. If one were going to abandon the typewriter for the podium, what better place to do it? In 1985,Richard Stern was given the Medal of Merit, awarded every six years to a novelist by the American Academy and Institute of Arts and Letters. He is the author of, among other works, the novels A Father’s Words , Other Men’s Daughters , and Stitch . His third “orderly miscellany,” The Position of the Body, will be published in September 1986. This essay is part of a longer work. Stern is professor of English at the University of Chicago. (shrink)

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Richard Smith; The Limits of Rationality, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 277, https://doi.org/10.1111/j.1467-9752.19.

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In this creative and engaging reading,Richard Kuhns explores the ways in which _Decameron's_sexual themes lead into philosophical inquiry, moral argument, and aesthetic and literary criticism. As he reveals the stories' many philosophical insights and literary pleasures, Kuhns also examines _Decameron_in the context of the nature of storytelling, its relationship to other classic works of literature, and the culture of trecento Italy. Stories and storytelling are to be interpreted in terms of a wider cultural context that includes masks, metamorphosis, (...) mythic themes, and character analysis, all of which Boccaccio explores with wit and subtlety. As a storyteller, Boccaccio represents himself as literary pimp, conceiving the relationship between storyteller and audience in sexual terms within a tradition that goes back as far as Socrates' conversations with the young Athenians. As a whole, Boccaccio's great collection of stories creates a trenchant criticism of the ideas that dominated his social and cultural world. Addressed as it is to women who were denied opportunities for education, the author's stories create a university of wise and culturally observant texts. He teaches that comic, religious, sexual, and artistic themes can be seen to function as metaphors for hidden and often dangerous unorthodox thoughts. Kuhns suggests that _Decameron_is one of the first self-conscious creations of what we today call "a total work of art." Throughout the stories, Boccaccio creates a detailed picture of the Florentine trecento cultural world. Giotto, Buffalmacco, and other great painters of Boccaccio's time appear in the stories. Their works and the paintings that surround the characters as they prepare to leave the plague-ridden city, with their representations of Dante, Aquinas, and other thinkers, are essential to understanding the ways the stories work with other works of art and illuminate and enlarge interpretations of Boccaccio's book. (shrink)

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