_Esotericism, Art, and Imagination_ is a uniquely wide- ranging collection of articles by scholars in the field of Western esotericism, focusing on themes of poetry, drama, film, literature, and art. Included here are articles illuminating such diverse topics as the Gnostic fiction of Philip Pullman, alchemical images, the Tarot, surrealism, esoteric films, and much more. This collection reveals the richness and complexity of the intersections between esotericism, artistic creators, and their works. Authors include Joscelyn Godwin, Cathy Gutierrez, M. E. Warlick, (...) Eric Wilson, and many others. (shrink)

For forty years, Harvey Mansfield has been worth reading. Whether plumbing the depths of MachiavelliOs Discourses or explaining what was at stake in Bill ClintonOs impeachment, MansfieldOs work in political philosophy and political science has set the standard. In Educating the Prince, twenty-one of his students, themselves distinguished scholars, try to live up to that standard. Their essays offer penetrating analyses of Machiavellianism, liberalism, and America., all of them informed by MansfieldOs own work. The volume also includes a bibliography of (...) MansfieldOs writings. (shrink)

Johnson and Stricker published an opinion piece in the Journal of Medical Ethics presenting their perspective on the 2008 agreement between the Infectious Diseases Society of America (IDSA) and the Connecticut Attorney General with regard to the 2006 IDSA treatment guideline for Lyme disease. Their writings indicate that these authors hold unconventional views of a relatively common tick-transmitted bacterial infection caused by the spirochete Borrelia burgdorferi. Therefore, it should come as no surprise that their opinions would clash with the IDSA's (...) evidence-based guidelines for the diagnosis and treatment of Lyme disease. Their allegations of conflict of interest against the IDSA resemble those made against the National Institutes of Health, the Food and Drug Administration and the Centers for Disease Control and Prevention in 2000, which were found to be baseless. It is the responsibility of all physicians and medical scientists to stand up to antiscientific, baseless and unethical attacks on those who support an evidence-based approach to caring for patients. (shrink)

Twentieth-century developments in quantum physics, together with an emerging science of consciousness, have created the need for a new cosmology, or model of the universe. The theory of process contained in THE REFLEXIVE UNIVERSE places consciousness within the context of contemporary science. One of the central themes of this extraordinary work is that each successive organization of matter, from fundamental particles in physics to living organisms, expresses a particular stage in the evolution of mind. Starting with the photon, the basic (...) unit of light, and moving through atomic physics, molecular chemistry, the morphology of plants and animals and finally to levels of human evolution, Young develops his theory in vivid step-by-step detail. Consciousness, in his point of view, is not isolated from the material universe. It exists in a continuum, one in which physical and nonphysical realms can be linked and the teachings of mythology and religion can be integrated. To order: FAX: 415-883-9280; e-mail: [email protected]; or write: Anodos Foundation, c/o Publishers Services, P.O. Box 2510, Novato, CA 94948. Visa and MasterCard only. Trade STOP orders 40% plus postage. (shrink)

Fitouchi et al.'s moral disciplining approach highlights the significant role social evaluations of self-control appear to play in human moral judgment. At the same time, attributing the wide range of puritanical concerns to a singular focus on self-control seems unwarranted. A more pluralistic approach would enrich understanding of moral judgment in all its cultural and historical diversity.

Physicians have an ethical responsibility to their patients to offer the best available medical care. This responsibility conflicts with their role as gatekeepers of the limited health care resources available for all patients collectively. It is ethically untenable to expect doctors to face this trade-off during each patient encounter; the physician cannot be expected to compromise the wellbeing of the patient in the office in favour of anonymous patients elsewhere. Hence, as in other domains of public policy where individual and (...) collective interests conflict, some form of collective solution is required. Collective solutions may take the form of placing explicit resource constraints on resources available to physicians, or clinical practice guidelines that recognise cost-effective care as acceptable. Such solutions will be politically and ethically sustainable only if patients as citizens of the larger population accept the need for rationing of limited resources in health care. (shrink)

In the following paper, Annemiek Richters of the University of Leiden in the Netherlands addresses the dilemmas faced by health professionals who are asked to evaluate and provide supporting documentation for those refugees who seek political asylum in the countries of Europe. It is in the politically charged arena of asylum applications, government regulations, and public policy where bioethics, human rights, and health converge. Despite the 1951 Convention on Refugees, a treaty signed by nations around the world to safeguard the (...) rights of those who are displaced, and other treaties that protect the rights of vulnerable populations, refugee and asylum policies have become increasingly strict in an effort to deter those who would seek safety. This tightening of borders in the countries of the West challenges physicians who find themselves caught between obligations to treat, to advocate, and to challenge policies that make treatment a potentially dangerous proposition. Unfortunately, the World Trade Center attacks have exacerbated the problem by labeling asylees and refugees as potential terrorists and subject to deportation. (shrink)

In Group Psychology and the Analysis of the Ego Freud addresses the problem of how groups are formed or of how society is possible. The question of the possibility of society presupposes that in some sense human beings are not thoroughly social beings, that they must agree to or be made to participate in a common life in which they submit to general principles regulating their conduct towards one another. The notion that the grounds for social order cannot be taken (...) for granted originates in the beginnings of modern thought, particularly in Hobbes’ Leviathan, in which the classical idea that human beings are essentially social and political animals is rejected in favor of the view that the individual is in a basic sense independent of society and opposed to it, and that society is merely a conventional unity. For Hobbes, society is primarily a defensive alliance guaranteed by fear of a sovereign who constitutes a legal order. Social order, then, is imposed externally on the individual, who submits to regulation only on the basis of prudence. The history of thought about the problem of order after Hobbes’ initial attempt to resolve it is a development of more refined motives for obedience, which culminates in Kant's notion of a self-legislated moral law. The importance of Kant's solution is that it provides a positive ground for society. Human beings do not merely submit to standards because they are inclined to, either out of fear or out of desire, but because they acknowledge a rational principle to which they give their voluntary assent. For Hobbes, society is at least an imposition and at most an expedient. For Kant, society may, indeed, be both an imposition and an expedient, but it is also an order of life that might be perfected. In Kant's view, human beings are imperfectly rational beings, not organisms entirely ruled by pleasure and pain, as they were for Hobbes. (shrink)

Critical explorations of the key thinkers in the New World. Intersecting biography and history, individual monographs in New World Perspectives examine the central intellectual vision of leading contributors to politics, culture and society.

Machine generated contents note: General editor's preface; Editorial notes and references; Introduction; Notes on text and translation; Chronology; Bibliography; Part I. On the Fourfold Root of the Principle of Sufficient Reason: 1. Introduction; 2. Survey of what is most important in previous teachings about the principle of sufficient reason; 3. Inadequacy of previous accounts and sketch of a new one; 4. On the first class of objects for the subject and the form of the principle of sufficient reason governing in (...) it; 5. On the second class of objects for the subject and the form of the principle of sufficient reason governing in it; 6. On the third class of objects for the subject and the form of the principle of sufficient reason governing in it; 7. On the fourth class of objects for the subject and the form of the principle of sufficient reason governing in it; 8. General remarks and results; Variants in different editions; Collation of the two editions; Part II. On Vision and Colours: 9. On vision; 10. On colours; Variants in different editions; Part III. On Will in Nature: 11. Introduction; 12. Physiology and pathology; 13. Comparative anatomy; 14. Plant physiology; 15. Physical astronomy; 16. Linguistics; 17. Animal magnetism and magic; 18. Sinology; Reference to ethics; Conclusion; Variants in different editions; Glossary of names; Index. (shrink)

This paper explores Benjamin’s and Adorno’s materialist critique of the philosophy of history as a metaphysical fiction which harbors and shields the barbarism at the heart of culture. Each undertakes a radical critique of ontological, future-oriented notions of temporality and history, proposing instead a political understanding oriented to the past for the sake of the present or, more precisely, for the sake of actively resisting the persistent barbarism. The more culture insists on its progress beyond barbarism, the more it claims (...) to have overcome the past, the more insidious and invidious are its forms of oppression. I follow the consequences of Benjamin’s emphasis on the nihilism constitutive of philosophy of history by analyzing his claim that even the dead are not safe from the threat of annihilation. Second, I argue that Adorno’s radical critique of a culture and politics oriented toward the future, or rather to overcoming the past, constitutes an active resistance to the insidious barbarism at the heart of democracy. (shrink)

Artificial intelligence (AI) is increasingly relied upon by clinicians for making diagnostic and treatment decisions, playing an important role in imaging, diagnosis, risk analysis, lifestyle monitoring, and health information management. While research has identified biases in healthcare AI systems and proposed technical solutions to address these, we argue that effective solutions require human engagement. Furthermore, there is a lack of research on how to motivate the adoption of these solutions and promote investment in designing AI systems that align with values (...) such as transparency and fairness from the outset. Drawing on insights from psychological theories, we assert the need to understand the values that underlie decisions made by individuals involved in creating and deploying AI systems. We describe how this understanding can be leveraged to increase engagement with de-biasing and fairness-enhancing practices within the AI healthcare industry, ultimately leading to sustained behavioral change via autonomy-supportive communication strategies rooted in motivational and social psychology theories. In developing these pathways to engagement, we consider the norms and needs that govern the AI healthcare domain, and we evaluate incentives for maintaining the status quo against economic, legal, and social incentives for behavior change in line with transparency and fairness values. (shrink)

From the beginning of the scientific revolution, scientists, philosophers, and laypersons have been concerned about the effects of knowledge on social relations. Although views differ about the details of this knowledge-society interface, most observers have understood that the kind of knowledge that emanates from establishedscience can indeed be quite powerful in practice. In exploring both the nature of race science discourse and selected features of the practical context within which it resonates effectively, the authors' investigationsof this field and its contribution (...) to the Holocaust represent an effort to specify some of the things that make knowledge powerful. (shrink)

We provide a new interpretation of Zeno’s Paradox of Measure that begins by giving a substantive account, drawn from Aristotle’s text, of the fact that points lack magnitude. The main elements of this account are (1) the Axiom of Archimedes which states that there are no infinitesimal magnitudes, and (2) the principle that all assignments of magnitude, or lack thereof, must be grounded in the magnitude of line segments, the primary objects to which the notion of linear magnitude applies. Armed (...) with this account, we are ineluctably driven to introduce a highly constructive notion of (outer) measure based exclusively on the total magnitude of potentially infinite collections of line segments. The Paradox of Measure then consists in the proof that every finite or potentially infinite collection of points lacks magnitude with respect to this notion of measure. We observe that the Paradox of Measure, thus understood, troubled analysts into the 1880’s, despite their knowledge that the linear continuum is uncountable. The Paradox was ultimately resolved by Borel in his thesis of 1893, as a corollary to his celebrated result that every countable open cover of a closed line segment has a finite sub-cover, a result he later called the “First Fundamental Theorem of Measure Theory.” This achievement of Borel has not been sufficiently appreciated. We conclude with a metamathematical analysis of the resolution of the paradox made possible by recent results in reverse mathematics. (shrink)

Spinoza's heritage has been occluded by his incorporation into the single, western, philosophical canon formed and enforced by theologico-political condemnation, and his heritage is further occluded by controversies whose secular garb shields their religious origins. By situating Spinoza's thought in a materialist Aristotelian tradition, this book sheds new light on those who inherit Spinoza's thought and its consequences materially and historically rather than metaphysically. By focusing on Marx, Benjamin, and Adorno, Idit Dobbs-Weinstein explores the manner in which Spinoza's radical (...) critique of religion shapes materialist critiques of the philosophy of history. Dobbs-Weinstein argues that two radically opposed notions of temporality and history are at stake for these thinkers, an onto-theological future-oriented one and a political one oriented to the past for the sake of the present or, more precisely, for the sake of actively resisting the persistent barbarism at the heart of culture. (shrink)

The proposed model is put forward as a template for the dynamical systems approach to embodied cognition. In order to extend this view to cognitive processing in general, however, two limitations must be overcome. First, it must be demonstrated that sensorimotor coordination of the type evident in the A-not-B error is typical of other aspects of cognition. Second, the explanatory utility of dynamical systems models must be clarified.

For both its enthusiastic adherents as well as its more generous opponents, liberalism commands considerable ethical appeal but at a price. And that price is its lack of systematic integrity or coherence. The charm of its ethical appeal stems from the great values which it celebrates. But for many these very values seem fatally incommensurable, seem to be forever colliding with and thwarting one another. As Isaiah Berlin has never tired of reminding us, liberty and equality continue to defy our (...) best efforts to reconcile them, to weave them together in some kind of orderly and compelling way. Liberalism, in other words, is flawed, if not tragically flawed. For those who nevertheless remain charmed by its ethical appeal, the tragedy of the incommensurability of its basic values is disappointing and disturbing. (shrink)

1929. The course of Gifford Lectures that Eddington delivered in the University of Edinburgh in January to March 1927.

. . . The book is enhanced by the polished and lucid style of Mr. Waley's translations.

In At the Will of the Body , Arthur Frank told the story of his own illnesses, heart attack and cancer. That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait. Ill people are more than victims of disease or patients of medicine they are wounded storytellers. People tell stories to make sense of their suffering when they turn their diseases (...) into stories, they find healing. Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known--Gilda Radner's battle with ovarian cancer--to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic. Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new. (shrink)

Arthur Waley's brilliant and definitive translation of one of the foremost of all mystical books, Lao Tzu's Tao Te Ching, has become a modern classic in its own right. Unlike previous translations, it is founded not on the medieval commentaries but on a close study of all the early Chinese literature, and it provides a singular example of authoritative scholarship skillfully blended with brilliant, precise writing. In his introduction, Dr. Waley gives an extensive scholarly account of Chinese thought down (...) to the end of the third century B.C. Here, the author presents a full picture of Chinese prehistory, early philosophy, and literature, showing the original, lofty conception of Taoism before the gradual corruption through the course of centuries, tracing this conflict of philosophies and its background of politics. (shrink)

This paper examines the undervalued role of Herbert Spencer in Sidgwick's thinking. Sidgwick recognized Spencer's utilitarianism, but criticized him on the ground that he tried to deduce utilitarianism from evolutionary theory. In analysing these criticisms, this paper concludes that Spencer's deductive methodology was in fact closer to Sidgwick's empiricist position than Sidgwick realized. The real source of Sidgwick's unhappiness withSpencer lies with the substance of Spencer's utilitarianism, namely its espousal of indefeasible moral rights.

This paper discusses Spinoza's critique of religion as a visible moment of a radically occluded materialist Judeo-Arabic Aristotelian philosophical tradition. While the prevailing (Christo-Platonic) tradition begins with the familiar gesture to metaphysics as first philosophy, Spinoza's thought (and thus, this Other Tradition) takes politics as its point of departure with its concrete emphasis on a critique of dogma. This paper will show-by way of differing readings of Spinoza-how this materialist tradition becomes occluded by the prevailing tradition, even in the work (...) of such careful materialist Spinoza commentators as Etienne Balibar. (shrink)

O racismo é um dos problemas sociais que mais interferem nas relações cotidianas do ser humano, principalmente, no que diz respeito à população negra. Esse problema implica em sérias consequências no convívio entre as pessoas, gerando a necessidade de que intervenções sejam realizadas em âmbitos sociais para consciência e respeito mútuo, reconhecendo e valorizando diferenças raciais. A Educação das Relações Étnico-Raciais, que tem como pilar a Lei 10.639/2003, é uma das bases para que a temática étnico-racial possa ser discutida na (...) escola como forma de combate à práticas retrogradas de racismo e ideologias de superioridade de raças. Esse estudo de caso, realizado no interior da Bahia no Ensino Médio, teve como objetivo entender como tem sido a abordagem étnico-racial no ambiente e sua influência no cotidiano dos envolvidos. Observou-se que alunos e educadores têm percepções diferentes sobre o tratamento despendido ao negro no ambiente escolar; que a escola não tem feito inferências significativas sobre a temática; que falta conhecimento sobre as diretrizes para a Educação das Relações Étnico-Raciais; dentre outros. A partir dos achados verifica-se que faltam intervenções educacionais e formação profissional para abordagem discursiva e prática sobre a temática racial no ambiente. Palavras-chave: Educação; Ensino Médio; Relações Raciais; Racismo. (shrink)

A cursory review of studies of Spinoza’s thought discloses that diverse and often opposed religious, philosophical, historical, even literary traditions have claimed and disclaimed his debt to them as well as theirs to him. A Jewish, Christian, pantheist, and atheist Spinoza vies with a rationalist and a mystic, a realist and a nominalist, an analytic and a continental, an historicist and an a-historical one. And this list is far from exhaustive of the dazzling array of further, nuanced debates and interpretations (...) within each tradition. The irony exhibited by the history of Spinoza scholarship is especially poignant insofar as the debates and controversies surrounding his thought are rather heated or affective, this in relation to a thinker who strove to control, circumscribe, and transform the passions by the intellect. Following Spinoza’s motto caute, I shall attempt to evade the fray by disclaiming the possibility of a definitive interpretation not only because it is premature, but also and especially because I believe that Spinoza’s writings deliberately resist direct appropriation and translation into philosophically “respectable” language. In addition, while it is possible to identify Spinoza’s very few, explicit successors, e.g., Schelling, Lessing, Hölderlin, Hegel, and Nietzsche, it is exceedingly difficult to limit the list of his predecessors for two main reasons: he is both reticent to name and misleading in naming his predecessors—the latter only in the sense that he is sooner ready to identify an adversarial position than to acknowledge debt to the same thinker in other respects; and Spinoza’s debt to his varied predecessors is neither consistent nor systematic, for his diverse discussions are informed by different considerations, positions, and thinkers, at times only in a negative way. In fact, one of the common problems characterizing contemporary Spinoza scholarship is the resolve to ignore or dismiss the significance of such “negative” influences. For these reasons alone, we should be wary of attempts to systematize Spinoza’s thought or to regard him as a system builder, despite such attempts by his late-eighteenth and nineteenth century disciples, especially Schelling and Hegel. But, in addition, in the Tractatus de Intellectus Emendatione, Spinoza cautions the reader to refrain from judgments concerning the truth or falsity of philosophical discussions on the basis of some paradoxical statements. (shrink)

This book shows that Maimonides and St. Thomas reached strikingly similar conclusions regarding the limits of reason and that these limits, in turn, show the dimensions of philosophical understanding.