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Church Reform in 18th Century Italy: The Synod of Pistoia, 1786 (International Archives of the History of Ideas Archives internationales d'histoire des idées #29)
by Charles A. Bolton
Constitutional Bureaucracy: The Development of the British Central Administration Since the Eighteenth Century (Routledge Library Editions: Government)
by Henry ParrisOriginally published in 1969, this book discusses specific issues in the rise of a ‘constitutional bureaucracy’ as a counter-part to constitutional monarchy. These issues, including patronage, ministerial power and responsibility and the ‘grey-eminence’ myth are set against the relationship among legislation and administration, Treasury control and the relevance of public administration to our conception of public accountability and ‘representative bureaucracy.’
Constitutional Bureaucracy: The Development of the British Central Administration Since the Eighteenth Century (Routledge Library Editions: Government)
by Henry ParrisOriginally published in 1969, this book discusses specific issues in the rise of a ‘constitutional bureaucracy’ as a counter-part to constitutional monarchy. These issues, including patronage, ministerial power and responsibility and the ‘grey-eminence’ myth are set against the relationship among legislation and administration, Treasury control and the relevance of public administration to our conception of public accountability and ‘representative bureaucracy.’
The Dehumanization of Art and Other Essays on Art, Culture, and Literature
by José Ortega y GassetNo work of Spanish philosopher and essayist José Ortega y Gasset has been more frequently cited, admired, or criticized than his defense of modernism, "The Dehumanization of Art." In the essay, originally published in Spanish in 1925, Ortega grappled philosophically with the newness of nonrepresentational art and sought to make it more understandable to a public confused by it. Many embraced the essay as a manifesto extolling the virtues of vanguard artists and promoting their efforts to abandon the realism and the romanticism of the nineteenth century. The "dehumanization" of the title, which was meant descriptively rather than pejoratively, referred most literally to the absence of human forms in nonrepresentational art, but also to its insistent unpopularity, its indifference to the past, and its iconoclasm. Ortega championed what he saw as a new cultural politics with the goal of a total transformation of society. Ortega was an immensely gifted writer in the best belletristic tradition. His work has been compared to an iceberg because it hides the critical mass of its erudition beneath the surface, and because it is deceptive, appearing to be more spontaneous and informal than it really is. Princeton published the first English translation of the essay paired with another entitled "Notes on the Novel." Three essays were later added to make an expanded edition, published in 1968, under the title The Dehumanization of Art and Other Essays on Art, Culture and Literature .
Demythologizing Marxism: A Series of Studies on Marxism (Boston College Studies in Philosophy #2)
by Frederick J. AdelmannThis second volume of the Boston College Studies in Philosophy com memorates the one hundred and fiftieth anniversary of the birth of Karl Marx. This dedication bespeaks the evolution permeating the entire world today, not only in the sense of a development of ideas but more especially of the inner and sincere quest for peace intensifying in the hearts of all men. We Christians rejoice in the drive onward toward the fulfillment of peace on earth. We are sorry, however, that it is so late in Christian history and that it received its impulse more from the fear of nuclear armaments than from the development of Christian ideas. Nonetheless, here in the midst of so much bewilderment, we an optimistic note in the realization that these ideas can now, touch at long last, offer hope for a peaceful future. Strange as it may seem, there is currently a new interest in the philosophy of Marxism. This stems in part from the renewed study of the writings of the young Marx and a concentration on that aspect of his work which is more philosophical than politico-economic, such as is more prominent in the later Das Kapital. But even more, our interest in Marxism has occurred because of what has happened to the con temporary Marxists themselves. First of all, after Stalin's time a certain new openness, not yet perfect but nonetheless real, has developed in Russia to the benefit of scholars.
Earth and Gods: An Introduction to the Philosophy of Martin Heidegger
by V. VycinasEarth and Gods is an attempt to introduce the reader to Heidegger's fully developed philosophy. The title Earth and Gods gives an im pression of not being a general study of Heidegger's philosophy. However, this is not true - the earth and the gods are fundamental ontological symbols of his fully developed philosophy, namely, his third and final phase of thought. This phase repeats the problems of both preceding phases in a fuller and more developed manner; hence, it implies them. The two preceding phases are the phase of Dasein and the phase of Being. These two phases are a natural flow of fundamental problems which reach their final formation and development in the phase of earth and gods. Dasein (the first phase) leads to Being, and Being (the second phase) bursts into fundamental ontological powers of Being (Seinsmiichte) which are earth and sky, gods and mortals (the third phase). Since earth is unthinkable without sky and since gods are gods in the world of mortals - of men, the title Earth and Gods is an abbreviation of these four fundamental powers of Being. Hence, an investigation of earth and gods is an attempt to present Heidegger's philosophy as a whole. Such a presentation provides the reader with the background necessary for a more adequate and efficient understanding of the writings of Heidegger himself. Thus, Earth and Gods may rightly be considered an introduction to Hei degger's philosophy.
Einführung in die operative Logik und Mathematik (Grundlehren der mathematischen Wissenschaften #78)
by Paul Lorenzen
Einstein and Aquinas: A Rapprochement
by J.F. KileyNow how would things be intelligible if they did not proceed from an intelligence? In the last analy sis a Primal Intelligence must exist, which is itself Intellection and Intelligibility in pure act, and which is the first principle of intelligibility and essences of things, and causes order to exist in them, as well as an infinitely complex network of regular relationships, whose fundamental mysterious unity our reason dreams of rediscovering in its own way. Such an approach to God's existence is a variant of Thomas Aquinas' fifth way. Its impact was secretly present in Einstein's famous saying: "God does not play dice," which, no doubt, used the word God in a merely figurative sense, and meant only: "nature does not result from a throw of the dice," yet the very fact implicitly postulated the existence of the divine Intellect. Jacques Maritain God's creation is the insistence on the dependence of "epistemology" on ontology; man's acknow ledgement of creation is an insistence on the episte mological recovery of ontology.
An Eleventh-Century Buddhist Logic of ‘Exists’: Ratnakīrti’s Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā (Foundations of Language Supplementary Series)
by A. C. McDermott
An Eleventh-Century Buddhist Logic of ‘Exists’: Ratnakīrti’s Kṣaṇabhaṅgasiddhiḥ Vyatirekātmikā (Foundations of Language Supplementary Series #11)
by A. C. McDermott
The Elusive Mind (Routledge Revivals)
by H. D. LewisFirst published in 1969, The Elusive Mind argues that the mental processes are of a quite different nature from physical ones and belong to an entity which is elusive in the sense that it can only be known, in the first instance, by each person in his own case in the course of having any kind of experience. This ‘elusive’ self is much involved with the body in any conditions we know, but it could also survive the dissolution of the body. The views of thinkers like Ryle, Hampshire, Malcolm, Feigl, and Ayer are subjected to an exceptionally close and critical scrutiny. In presenting these views, the author offers us the substance of the first series of Gifford Lectures he delivered in the University of Edinburgh; and, in what he says on such topics as dreaming; mysticism; and the ‘I-Thou’ relation and on Christian Theology. This book will be an essential read for scholars and researchers of philosophy, philosophy of mind, ethics, and religion.
The Elusive Mind (Routledge Revivals)
by H. D. LewisFirst published in 1969, The Elusive Mind argues that the mental processes are of a quite different nature from physical ones and belong to an entity which is elusive in the sense that it can only be known, in the first instance, by each person in his own case in the course of having any kind of experience. This ‘elusive’ self is much involved with the body in any conditions we know, but it could also survive the dissolution of the body. The views of thinkers like Ryle, Hampshire, Malcolm, Feigl, and Ayer are subjected to an exceptionally close and critical scrutiny. In presenting these views, the author offers us the substance of the first series of Gifford Lectures he delivered in the University of Edinburgh; and, in what he says on such topics as dreaming; mysticism; and the ‘I-Thou’ relation and on Christian Theology. This book will be an essential read for scholars and researchers of philosophy, philosophy of mind, ethics, and religion.
Epictetus Philosopher-Therapist
by Iason XenakisEpictetus presents difficulties for the historiall of ideas. He published nothing, while his so-called writings are mostly notes of so me of his discussions taken down haphazardly by a friend. Moreover, about half of the notes are lost, and little is known of his life. All this may go toward explaining the paucity of Epictetus studies; for indeed this is the first book-length commentary published in English devoted only to hirn. All known aspects of his work are here considered and recon structed and freshly approached. Eut the emphasis is on his re marks in ethics, for the simple reason that ethics was his dominant interest and that his diagnoses of problems in living and tech niques for coping with those problems have been insufficiently appreciated. His ethics is primarily pain-oriented: it consists of existential reminders, such as that things are ephemer al and people vulnerable, plus ways of avoiding and easing distress, induding training and thought-analysis, because he believed that people's troubles stern largely from silly habits and precon ceptions.
Epistemology II (Tulane Studies in Philosophy #18)
by Ramona Cormier James K. Feibleman Sidney A. Gross Iredell Jenkins J. F. Kern Harold N. Lee Marian L. Pauson John C. Sallis Donald H. Weiss
Erklärung, Voraussage, Retrodiktion Diskrete Zustandssysteme Das ontologische Problem der Erklärung Naturgesetze und irreale Konditionalsätze (Probleme und Resultate der Wissenschaftstheorie und Analytischen Philosophie #1 / B)
by Wolfgang Stegmüller
Essays in Honor of Carl G. Hempel: A Tribute on the Occasion of his Sixty-Fifth Birthday (Synthese Library #24)
by NicholasRescherThe eminent philosopher of science Carl G. Hempel, Stuart Professor of Philosophy at Princeton University and a Past President of the American Philosophical Association, has had a long and distinguished academic career in the course of which he has been professorial mentor to some of America's most distinguished philosophers. This volume gathers together twelve original papers by Hempel's students and associates into a volume intended to do homage to Hempel on the occasion of his 65th year in 1970. The papers are grouped around the unifying topic of Hempel's own interests in logic and philosophy of science, the great majority dealing with issues on inductive logic and the theory of scientific explanatio- problems to which Hempel has devoted the bulk of his outstandingly fruitful efforts. With the approach of 'Peter' Hempel's 65th birthday, an editorial committee sprang into being by an uncannily spontaneous process to prepare to commemorate this event with an appropriate Festschrift. The editors were pleased to receive unfailingly prompt and efficient coopera tion on the part of all contributors. The responsibility of seeing the work through the press was assumed by Nicholas Rescher. The editors are grateful to all concerned for their collaboration. ALAN ROSS ANDERSON PAUL BENACERRAF ADOLF GRUNBAUM GERALD J. MASSEY NICHOLAS RESCHER RICHARD S. RUDNER TABLE OF CONTENTS PREFACE V PAUL OPPENHEIM: Reminiscences of Peter 1 w. v. QUINE: Natural Kinds 5 JAAKKO HINTIKKA: Inductive Independence and the Paradoxes of Confirmation 24 WESLEY c.
Fashion: Seductive Play
by Eugen FinkIn Germany, 1969, Eugen Fink's Fashion: Seductive Play was published. This first English language edition, updated with an introduction by Stefano Marino and Giovanni Matteucci, makes available Fink's philosophical investigation into fashion to an English-speaking audience. One of the greatest figures in the “phenomenological movement,” Fink here investigates fashion at various philosophical levels - aesthetic, ethical, social - and in relationship to other forms of human culture, especially contemporary culture.Although there have been many transformations and changes in the world of fashion since the late 1960s, from prêt-à-porter to fast fashion, fashion's connection to both high culture and popular culture, and the new relationship between fashion and the advent of social media, Fink's insights allow wide-ranging and far-reaching inquiries into fashion's philosophical essence. Fink's extraordinary lucidity and his unique conceptual capacities have made his work crucial to the study of the philosophy of fashion today. His work, like that of Simmel's, Veblen's or Benjamin's, is as essential and important now as when it was first published.
Formal and transcendental logic
by Edmund Husserlcalled in question, then naturally no fact, science, could be presupposed. Thus Plato was set on the path to the pure idea. Not gathered from the de facto sciences but formative of pure norms, his dialectic of pure ideas-as we say, his logic or his theory of science - was called on to make genuine 1 science possible now for the first time, to guide its practice. And precisely in fulfilling this vocation the Platonic dialectic actually helped create sciences in the pregnant sense, sciences that were consciously sustained by the idea of logical science and sought to actualize it so far as possible. Such were the strict mathematics and natural science whose further developments at higher stages are our modem sciences. But the original relationship between logic and science has undergone a remarkable reversal in modem times. The sciences made themselves independent. Without being able to satisfy completely the spirit of critical self-justification, they fashioned extremely differentiated methods, whose fruitfulness, it is true, was practically certain, but whose productivity was not clarified by ultimate insight. They fashioned these methods, not indeed with the everyday man's naivete, but still with a na!ivete of a higher level, which abandoned the appeal to the pure idea, the justifying of method by pure principles, according to ultimate a priori possibilities and necessities.
Formal and Transcendental Logic
by Edmund Husserl2 called in question, then naturally no fact, science, could be presupposed. Thus Plato was set on the path to the pure idea. Not gathered from the de facto sciences but formative of pure norms, his dialectic of pure ideas - as we say, his logic or his theory of science - was called on to make genuine 1 science possible now for the first time, to guide its practice. And precisely in fulfilling this vocation the Platonic dialectic actually helped create sciences in the pregnant sense, sciences that were consciously sustained by the idea of logical science and sought to actualize it so far as possible. Such were the strict mathematics and natural science whose further developments at higher stages are our modern sciences. But the original relationship between logic and science has undergone a remarkable reversal in modern times. The sciences made themselves independent. Without being able to satisfy completely the spirit of critical self-justification, they fashioned extremely differentiated methods, whose fruitfulness, it is true, was practically certain, but whose productivity was not clarified by ultimate insight. They fashioned these methods, not indeed with the everyday man's naivete, but still with a naivete of a higher level, which abandoned the appeal to the pure idea, the justifying of method by pure principles, according to ultimate apriori possibilities and necessities.
Foundations of Mathematics: Symposium Papers Commemorating the Sixtieth Birthday of Kurt Gödel
by Jack John Bulloff Thomas Campell Holyoke S. W. HahnDr. KURT GODEL'S sixtieth birthday (April 28, 1966) and the thirty fifth anniversary of the publication of his theorems on undecidability were celebrated during the 75th Anniversary Meeting of the Ohio Ac ademy of Science at The Ohio State University, Columbus, on April 22, 1966. The celebration took the form of a Festschrift Symposium on a theme supported by the late Director of The Institute for Advanced Study at Princeton, New Jersey, Dr. J. ROBERT OPPENHEIMER: "Logic, and Its Relations to Mathematics, Natural Science, and Philosophy." The symposium also celebrated the founding of Section L (Mathematical Sciences) of the Ohio Academy of Science. Salutations to Dr. GODEL were followed by the reading of papers by S. F. BARKER, H. B. CURRY, H. RUBIN, G. E. SACKS, and G. TAKEUTI, and by the announcement of in-absentia papers contributed in honor of Dr. GODEL by A. LEVY, B. MELTZER, R. M. SOLOVAY, and E. WETTE. A short discussion of "The II Beyond Godel's I" concluded the session.
The giants of pre-sophistic Greek philosophy: An attempt to reconstruct their thoughts
by Felix M. Cleve
Hegel’s Critique of Aristotle’s Philosophy of Mind
by Frederick G. WeissAt opposite ends of over two millenia Hegel and Aristotle, virtually alone of the great European thinkers, consciously attempted to criticize and develop the thought of their predecessors into systems of their own. Both were thus committed in principle to the view that philosophy in each age of civilization is at once a product, a criticism, and a recon struction of the values and insights of its own past; that the fertile mind can only beget anew when it has acknowledged and understood a line of ancestors which has led to its begetting; that the thinker as little as the artist can start with a clean slate and a blankly open-minded atti tude to the world which he finds within him and before him. Man is by definition rational; philosophy is his continuous impulse to grasp and appraise a single universe of which he finds himself a part; philosophy therefore contains its history as a constituent element of its own nature, and the developmental character of philosophy must - unless human reason is, unthinkably and unarguably, a mere delusion - in some sense reflect, or even be in some sense identical with, an essentially develop mental universe - that is roughly the common creed of Aristotle and Hegel. Both of them further believed, as Plato had believed, that what is most real and intelligible in that universe is eo ipso most good.