Où en est l'étude de la philosophie arabe? Ce livre propose un état des lieux. Il s'agit de dresser un premier bilan des travaux menés dans ce vaste champ. On examine l'historiographie, les dénominations employées; on s'interroge sur les thématiques, les objets retenus et les méthodes d'analyse mises en oeuvre ; on y présente aussi des études sur des auteurs, des traditions ou des concepts, qui montrent comment le travail progresse, quelles tensions perdurent, quelles sont les perspectives."--Page 4 of cover.

The volume offers the first large-scale study of the teaching of Descartes' philosophy in the early modern age. Its twenty chapters explore the clash between Descartes' "new" philosophy and the established pedagogical practices and institutional concerns, as well as the various strategies employed by Descartes' supporters in order to communicate his ideas to their students. The volume considers a vast array of topics, sources, and institutions, across the borders of countries and confessions, both within and without the (...) university setting (public conferences, private tutorials, distance learning by letter) and enables us thereby to reconsider from a fresh perspective the history of early modern philosophy and education. (shrink)

Explores some steps toward non-assimilative encounters in the "global village.".

The rhetoric studies art of well-reasoned and convincing speech since antique times. In the article, a rhetoric phenomenon is viewed as certain method in Cicero’s philosophy of education. He considered a semantic component as a basis of the speaker speech. From the point of view of a rhetoric demand in teaching mathematics of various levels, modern interpretation of rhetorical skill does not come down to eloquence only. The rhetoric is still methodological means for strengthening the convincing influence of (...) mathematical arguments at a statement of difficult mathematical terminology or at proving theorem. Article underlines a role of the good speaker’s rhetoric of the live speech. Rhetoric gives the required words and ‘colors‘ that are essential for the live speech. From the point of teaching mathematics, the convincing speech art is especially demanded for understanding of mathematics at various justification levels. The rhetoric studies art of the convincing and reasoned eloquence. Sometimes, addressing to non-mathematician audience, mathematicians allow themselves to substitute arguments by unreasoned rhetorical means, but it is necessary to amplify the pragmatical aspect of rhetoric at lectures on mathematics. It provides the means for communication with the student audience of any level of mathematical knowledge. (shrink)

In my contribution to this Concise Collection on Margaret Cavendish, I focus on teaching Cavendish’s work in the context of philosophy (and, more specifically, Early Modern Philosophy). I have three aims. First, to explain why teaching women from philosophy’s history is crucially important to the discipline. Second, to outline my own reflections on teaching Cavendish’s philosophy. Third, to defend a specific claim about the benefits of teaching Cavendish to philosophy students; namely, that introducing biographical detail (...) alongside philosophical ideas enriches the learning experience. (shrink)

The importance and relevance of philosophy has come to be recognized more today than ever before in recent history. In many colleges and universities philosophy is now an essential component of interdisciplinary studies. The public interest in philosophy is increasing. UNESCO’s initiatives to promote philosophy are laudable. All these call for reimagining the study and teaching of philosophy for our contemporary time − a task worthwhile for philosophy studies in ecclesiastical institutes as well.

ABSTRACT Although natural philosophy underwent dramatic transformations during the seventeenth and eighteenth centuries, studying its evolution as a whole remains problematic. In this paper, we present a method that integrates traditional reading and computational tools in order to distil from different resources (the four existing Dictionaries of early modern philosophers and WorldCat) a representative corpus (consisting of 2,535 titles published in Latin, French, English, and German) for mapping the evolution of natural philosophy. In particular, we focus on gathering authors (...) and works that were (directly or indirectly) engaged with the teaching of natural philosophy in the early modern academic milieu. We offer a preliminary assessment of the relevance of our corpus by investigating one aspect of this evolution, namely the trends in the acknowledgments of authorities linked with different and competing approaches to natural philosophy (scholastic, Cartesian, and Newtonian). The results not only corroborate existing knowledge, but they also show distinctive features and differences within these trends that were not observed previously, thus illustrating the heuristic potential of our computational method for corpus collection. (shrink)

This anthology opens new perspectives in the domain of history, philosophy, and science teaching research. Its four sections are: first, science, culture and education; second, the teaching and learning of science; third, curriculum development and justification; and fourth, indoctrination. The first group of essays deal with the neglected topic of science education and the Enlightenment tradition. These essays show that many core commitments of modern science education have their roots in this tradition, and consequently all can benefit (...) from a more informed awareness of its strengths and weaknesses. Other essays address research on leaning and teaching from the perspectives of social epistemology and educational psychology. Included here is the first ever English translation of Ernst Mach’s most influential 1890 paper on ‘The Psychological and Logical Moment in Natural Science Teaching’. This paper launched the influential Machian tradition in education. Other essays address concrete cases of the utilisation of history and philosophy in the development and justification of school science curricula. These are instances of the supportive relation of HPS&ST research to curriculum theorising. Finally, two essays address the topic of Indoctrination in science education; a subject long-discussed in philosophy of education, but inadequately in science education. This book is a timely reminder of why history and philosophy of science are urgently needed to support understanding of science. From major traditions such as the Enlightenment to the tensions around cultural studies of science, the book provides a comprehensive context for the scientific endeavour, drawing on curriculum and instructional examples. Sibel Erduran, University of Oxford, UK The scholarship that each of the authors in this volume offers deepens our understanding of what we teach in science and why that understanding matters. This is an important book exploring a wide set of issues and should be read by anyone with an interest in science or science education. Jonathan Osborne, Stanford University, USA This volume presents new and updated perspectives in the field, such as the Enlightenment Tradition, Cultural Studies, Indoctrination in Science Education, and Nature of Science. Highly recommended. Mansoor Niaz, Universidad de Oriente, Venezuela This volume provides an extremely valuable set of insights into educational issues related to the history and philosophy of science. Michael J Reiss, University College London, UK. (shrink)

The "Philosophy of the Mind" teachings of Lu [Jiuyuan] and Wang [Yangming] represented a major school of thought in the neo-Confucianism of the Song and Ming dynasties. This school of thought can trace its sources and genealogy back to the notions of "fulfill the mind, know nature, and know Heaven" and "All Things are possessed within myself of Mencius in the pre-Qin period of Chinese philosophy, and was formed from these basic philosophical notions; further, it was a school of subjective (...) idealism unique to Chinese philosophy. It had a significant impact on the enlightenment thought both in the period between the Ming and Qing dynasties and in the modern era. Since the founding of the People's Republic of China, and particularly in the last ten years, in the wake of the deepening of the studies on the scholarship of the Song and Ming periods on the part of people in our country, there has also been very great progress in the area of research of the Lu and Wang school of philosophy of the mind. In the following article, we shall attempt to discuss selectively the major developments of this school of thought. (shrink)

In his speech of welcome to the members of the Classical Joint Meeting at Cambridge in August, 1958, the Master of Peterhouse praised classical scholars for the detachment and pertinacity with which they continue their pursuits while the world is on the edge of the abyss. The remark might be taken to have one more edge than the abyss. At a time when it can no longer be assumed that a knowledge of the Greek and Latin classics is part of (...) the learning of any man who has any learning at all, there are two opposite temptations which beset those whose profession is the study and teaching of the ancient classics. The first is the sentimentality which goes on singing dithyrambs to the Glory that was Greece and the Grandeur that was Rome, on the assumption that the relevance of ancient texts to modern perplexities is too nearly self-evident to need explaining. (shrink)

The article analyzes the main world problems and prospects for the development of teaching philosophy to children, substantiates the relevance of introducing philosophical practices, its teaching methods into the education system. The author carries out a theoretical reconstruction of the main provisions, problems and prospects for develop- ing the “Philosophy for Children” (p4c) movement, which is of particular interest due to its greatest informativeness in covering the current state of teaching philosophy to children. Introduction. Modern studies (...) of teaching philoso- phy to children are of great importance because of their relevance in solving a whole range of modern educational problems. The search for new priority areas for teaching philosophy to children is aimed at finding the best ways to correct the modern edu- cation system by demonstrating and justifying the effectiveness of using p4c methods and ap- proaches. The purpose of the study is to explicate the main problems and prospects, as well as the relevance of teaching philosophy to children in the current conditions of the society development. Methods. The author uses both general scien- tific methods of analysis and synthesis, as well as methods of comparative analysis and theoretical reconstruction. Scientific novelty of the research. The article carries out a theoretical reconstruction and analysis of the main problems of teaching philosophy to children, substantiates the relevance of introducing the ideas and methods of p4c into the system of pre- and school education in order to compensate for the shortcomings of informational approaches to teaching and the formation of demanded skills and abilities in children. Results. The author substantiates the relevance of applying ideas and methods of p4c in pre-school and school education, and demonstrates the ad- vantages of its approaches in solving a number of educational and upbringing problems, the effective- ness of using philosophical tools in the develop- ment and education of children. Conclusions. Emphasizing the issue of teaching philosophy to children makes it possible to estab- lish a number of legitimate questions of pedagogi- cal, methodological, ethical, political, and other nature, the solution of which determines the choice of priority directions for developing and transform- ing the modern education system, the solution of urgent problems, without correcting of which most of the children may lose a significant cultural and intellectual experience. (shrink)

In the 21st Century, Modern Japanese Philosophy is a subject broadly studied in Thailand. However, many of Thai students and scholars are still confused about Modern Japanese Philosophy. This article has 2objectives 1.) To provide an argument on Modern Japanese Philosophers to clarify the scope of understanding that leads to distinguishing between what modern Japanese Philosophy is and what generally for others context of Japan 2.) To motivate for doing Modern Japanese Philosophy regarding today’s digitalized (...) and globalized environment. Facing and acknowledging the present reality, thinkers are looking “deep within” for philosophy to recollect and retrieve it for human beings, who think while living and live while thinking. The very act of living originally entails the act of philosophizing Nishida Kitaro, a father of Modern Japanese Philosophy Thought about “what it means to be a Modern Japanese Philosophy?”. Globalization noted that each culture must fully develop its uniqueness to become a meaningful constituent of the larger digital and global world. If each culture instead of diluting itself, unfolds itself in a more“universal” way, the more global significance will contribute. This article is carefully philosophized and analyzed. It is a welcome addition to the field of intercultural and Modern Japanese Philosophy. It also will be recommended for all students of philosophy, religious studies, researchers, and teachers in these fields for effective learning, teaching, and research in Modern Japanese Philosophy in the digital era and globalization. (shrink)

An exciting and highly original examination of the practices of truth-telling and speaking out freely (parr?sia) in ancient Greek tragedy and philosophy. Foucault discusses the difficult and changing practices of truth-telling in ancient democracies and tyrannies and offers a new perspective on the specific relationship of philosophy to politics.

The following article describes a pilot study on the possible integration of digital historiography into teaching practice. It focuses on Émilie Du Châtelet’s considerations of space and time against the background of Leibniz’s program of analysis situs. Historians have characterized philosophical controversies on space and time as a dichotomy between the absolute and relational concepts of space and time. In response to this, the present case study pursues two aims: First, it shows that the common portrayal simplifies (...) the complex pattern of change and the semantic shift from absolute-relational concepts of space and time to invariance and conservation principles. Second, against this background, I present the Online Reading Guide on Émilie Du Châtelet’s Foundations of Physics, a teaching and research project designed to help navigate Du Châtelet’s Institutions physiques. This project makes Du Châtelet’s important text visible to a broad audience and allows for a more critical and deeper view on classical topics of the history of philosophy and science in a more accessible way than traditional introductions. (shrink)

In order to conquer and subjugate Africans, at the 1884 Berlin Conference, European countries dismembered Africa by carving her up into pieces and sharing her among themselves. European colonialists also antagonised Africans by setting up one ethnic African community against the other, thus promoting ethnic consciousness to undermine Pan-African consciousness. European powers also imposed their own “ethnic” languages, making them not only “official”, but also “international”. Consequently, as the Kenyan philosopher, Ngũgῖ wa Thiong’o, persuasively argues, through their ethnic languages, European (...) colonialists planted their memory wherever they went, while simultaneously uprooting the memory of the colonised. Cognisant of efforts in some South African institutions of higher learning to promote African languages for the purpose of promoting literacy in African languages, this article argues that while this exercise is commendable, ethnic African languages should be deliberately taught to “re-member” Africa and rediscover Pan-African consciousness. By doing this, African scholarship would be aiding Africans’ perennial and elusive quest for Pan-Africanism and the African Renaissance. Keywords: African Renaissance, Ethnic African Languages, Ethnic European Languages, European Colonialism, Pan-African Consciousness, Pan-Africanism. (shrink)

"The condition Buber calls the 'eclipse of God' is the reality that modern life and the teachings of many scholars have in many ways destroyed the opportunity for intimacy with an eternal, ever-present, Thou, or God. Based in part on a series of lectures he gave in the United States in 1951, this book examines Buber's interpretations of Western thinking and belief around this notion of lost intimacy or direct contact with the Divine, focusing particularly on the relationships between (...) religion and philosophy, ethics, and Jungian psychology." -Reference and Research Book News. (shrink)

Philosophy is the study of the most general and fundamental problems of human life. The main areas of study in philosophy includes metaphysics, epistemology, logic, ethics and aesthetics etc. there are other several branches of philosophy which characterize different branches of knowledge. Philosophy being a very abstract branch of study, has not much scope of using equipment on a large scale to supplement the normal lecture schedules. However, in some papers/areas there are comparatively better scope to make (...) the lectures more concrete and interesting through proper use of various teaching aids and modes. We include logic, philosophy of science, applied philosophy, applied ethics, social and political philosophy, philosophy of mind, philosophy of cognitive science and history of philosophy etc., we can use various modern aids. In this article my attempt is to draw out an outlines of aids and modes for effective philosophy teaching. (shrink)

The Courage of the Truth is the last course that Michel Foucault delivered at the College de France before his death in 1984. In this course, he continues the theme of the previous year's lectures in exploring the notion of "truth-telling" in politics to establish a number of ethically irreducible conditionsbased on courage and conviction.

This inclusive, cross-cultural study rethinks the nexus between engineering, development, and culture. It offers diverse commentary from a range of disciplinary perspectives on how the philosophies of today’s cultural triumvirate—American, European and Chinese—are shaped and given nuance by the cross-fertilization of engineering and development. Scholars from the humanities and social sciences as well as engineers themselves reflect on key questions that arise in this relational context, such as how international development work affects the professional views, identities, practice and ethics (...) of engineers. The first volume to offer a systematic and collaborative study that cuts across continental boundaries, the book delineates the kinds of skills and competences that tomorrow’s engineering success stories will require, and analyzes fascinating aspects of the interplay between engineering and philosophy, such as how traditionally Chinese ways of thinking can influence modern engineering practice in the world’s most populous country. China’s problematic mix of engineering woes and wonders, from the high-profile crash on its high-profile rail network to its ‘bird’s nest’ Olympic stadium, adds to the urgency for reform, while Europe’s Enlightenment-informed legal frameworks are contrasted with Chinese mechanisms in their governance of the field of nanotechnology, a crucial element of future technical evolution. Fascinating and compelling in equal measure, this volume addresses one of the topics at the leading edge of humanity’s quest to survive, and to thrive.​. (shrink)

In November of 1893, Richard Cabot euthanized his brother Ted, who was suffering from the effects of untreated diabetes. Richard assumed responsibility of Ted’s care in June of that year and administered many treatments to ease the suffering and symptoms of his brother. These treatments, however, were ultimately ineffective to stave off the pain of renal failure and infection. Richard adored his older brother, and according to him, was the one that Richard “loved best.” As the date of Ted’s euthanization (...) approached, Richard shuttled from Ted’s bed to his father’s study, begging the elder Cabot for the permission to end Ted’s life. His father, at last, according to Richard, gave the permission. Ted, however, was.. (shrink)

The narrative about the nineteenth century favored by many philosophers of mathematics strongly influenced by either logic or algebra, is that geometric intuition led real and complex analysis astray until Cauchy and Kronecker in one sense and Dedekind in another guided mathematicians out of the labyrinth through the arithmetization of analysis. Yet the use of geometry in most cases in nineteenth century mathematics was not misleading and was often key to important developments. Thus the geometrization of complex numbers was essential (...) to their acceptance and to the development of complex analysis; geometry provided the canonical examples that led to the formulation of group theory; and geometry, transformed by Riemann, lay at the heart of topology, which in turn transformed much of modern mathematics. Using complex numbers as my case study, I argue that the best way to teach students mathematics is through a repertoire of modes of representation, which is also the best way to make mathematical discoveries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hellenistic and Early Modern PhilosophyChristopher S. CelenzaJon Miller and Brad Inwood, editors. Hellenistic and Early Modern Philosophy. New York: Cambridge University Press, 2003. Pp. xii + 330. Cloth, $60.00.There are at least two ways of writing the history of philosophy: the first and most common among those self-identified as "philosophers" treats philosophers of the past as if they were in live dialogue with the present. Only (...) the text is dissected, studied, and analyzed as the interpreter attempts to reconstruct, examine, and occasionally challenge the arguments under consideration. Practitioners of this first way assume that systematic and seemingly internally coherent styles of thought are most worthy of the name "philosophy." These thinkers believe that the term "philosophy," as Richard Rorty pointed out long ago, has an "honorific" sense: philosophy as such stands above other forms of thought, it is regulative in scope, and it serves as something that examines the conclusions of other, necessarily less rigorous fields. The second way is more explicitly contextualist, seeking to understand what a past thinker may have meant in his own time, what outside factors may have shaped his arguments, and how his thought may be part of broader historical currents that are none the less worthy of being remembered and studied now. Practitioners of this way are more likely to believe that ambiguities or seeming deficiencies of clarity that we find in the work of a past thinker are unlikely to be resolved by hypothetical, propositional reconstruction; rather the ambiguities are apparent to us because we are differently situated, so that the study of history is a more powerful tool in helping us satisfactorily access the work of a past thinker than rationalistic reconstruction. (Full disclosure: I am an advocate of the second way.) This volume presents studies that fall into both of the two camps, as Jerome Schneewind points out in his cogent introduction.The volume has a manifest unity: almost all of the articles are concerned in some way with different Hellenistic schools of thought and the way early modern thinkers used, re-imagined, and interpreted them. The studies are often meticulous and all are stimulating. Anthony Long offers a wonderfully synthetic presentation of ancient Stoicism as a coherent system, after which he examines the way Spinoza, Justus Lipsius, and the eighteenth-century Anglican bishop Joseph Butler measure up; unsurprisingly, they don't measure up that well. Margaret Osler seeks to illuminate the way Gassendi appropriated certain aspects of Epicureanism. Philip Mitsis argues that modern scholarship on Locke has not taken Locke's interest in Cicero's De officiis as a tool for teaching morality seriously. Donald Rutherford studies Leibniz's critique of Stoicism, which "centers," he writes, on their "failure to offer an adequate explanation of the nature of moral progress and of the dependence of human happiness on the hope for such progress" (62-63). Catherine Wilson presents a study of the corpuscular aspect of Epicurean natural philosophy among Leibniz and his contemporaries. Jon Miller eloquently and thoughtfully discusses the way Grotius and Spinoza worked with the natural law theory of the Stoics. Among a number of excellent articles, perhaps the most interesting is Stephen Menn's. Menn makes a compelling case that Descartes's intellectual autobiography in the Discourses may be seen as part of a tradition. In it, the writer presents himself as reaching a moment of dissatisfaction with the intellectual customs with which he has come into contact and as needing to strike off into new directions, unencumbered by the vestiges of those customs. While others, most notably Dan Garber, have shown that, as Menn puts it, "none of Descartes's contemporaries seem to have thought in 1637 that they were witnessing a revolution" (142), Menn's study is striking because it shows the depth of the tradition within which Descartes was working. Next, Gail Fine finds that the Cyrenaics, as presented by Sextus Empiricus, seem to have [End Page 207] endorsed "the view that there are truths, beliefs, and knowledge about the subjective" (214). Steven Nadler seeks to show that there is no mysticism in Spinoza's thought, even though it was not uncommon in Spinoza's own day to... (shrink)

First Published in 1996. Routledge is an imprint of Taylor & Francis, an informa company.

A reflection on how to teach philosophy with the help of theatrical techniques and scenic interpretation tools, building an allegorical environment for the presentation of philosophical content. Considering Plato's explanation of the allegory of the cave, where he starts from 'appears' or 'imagines' and describes his narrative, in a complete way, in a theatrical approach to use the imagination of his listeners. And thus building a scene, a representation of what he wanted to teach his interlocutors. In addition to reflecting (...) on contemporary caves, built in the rooms of young people, who are isolated, attentive only to the images produced on cell phone and computer screens, without being sure about the veracity of the information received in these 'walls' of modern caves. Also following the approaches and paths of Deleuze and Foucault in their considerations on the constructions relevant to the study of philosophy and its learning, this article aims at this reflection as a contribution to the art of theatre, the 'teatron', the place for to see. And to see how this seeing is a metaphorical perspective, something that is also a philosophical question, both in the direct and in the metaphysical sense. In addition to being a matter of experience made possible by immersion in the world of ideas and imagination, in a reflective, pragmatic way and with a view to learning and teaching philosophy. (shrink)

Reassesses the philosophical and pedagogical contributions of Protagoras Protagoras and Logos brings together in a meaningful synthesis the contributions and rhetoric of the first and most famous of the Older Sophists, Protagoras of Abdera. Most accounts of Protagoras rely on the somewhat hostile reports of Plato and Aristotle. By focusing on Protagoras's own surviving words, this study corrects many long-standing misinterpretations and presents significant facts: Protagoras was a first-rate philosophical thinker who positively influenced the theories of Plato and Aristotle, (...) and Protagoras pioneered the study of language and was the first theorist of rhetoric. In addition to illustrating valuable methods of translating and reading fifth-century B.C.E. Greek passages, the book marshals evidence for the important philological conclusion that the Greek word translated as rhetoric was a coinage by Plato in the early fourth century. -/- In this second edition, Edward Schiappa reassesses the philosophical and pedagogical contributions of Protagoras. Schiappa argues that traditional accounts of Protagoras are hampered by mistaken assumptions about the Sophists and the teaching of the art of rhetoric in the fifth century. He shows that, contrary to tradition, the so-called Older Sophists investigated and taught the skills of logos, which is closer to modern conceptions of critical reasoning than of persuasive oratory. Schiappa also offers interpretations for each of Protagoras's major surviving fragments and examines Protagoras's contributions to the theory and practice of Greek education, politics, and philosophy. In a new afterword Schiappa addresses historiographical issues that have occupied scholars in rhetorical studies over the past ten years, and throughout the study he provides references to scholarship from the last decade that has refined his views on Protagoras and other Sophists. (shrink)

Myles Burnyeat was a major figure in the study of ancient Greek philosophy during the last decades of the twentieth century and the first of this. After teaching positions in London and Cambridge, where he became Laurence Professor, in 1996 he took up a Senior Research Fellowship at All Souls College, Oxford, from which he retired in 2006. In 2012 he published two volumes collecting essays dating from before the move to Oxford. Two new posthumously published volumes bring (...) together essays from his years at All Souls and his retirement. The main body of Volume 3 presents studies written for a wide readership, first on Plato's Republic and then on the reading and interpretation of Plato in subsequent periods, particularly in nineteenth-century Britain. The volume also includes hitherto unpublished lectures, 'The Archaeology of Feeling', on the ancient origins of some key modern philosophical and psychological concepts. (shrink)

The seventeenth and eighteenth centuries are arguably the most important period in philosophy’s history, given that they set a new and broad foundation for subsequent philosophical thought. Over the last decade, however, discontent among instructors has grown with coursebooks’ unwavering focus on the era’s seven most well-known philosophers—all of them white and male—and on their exclusively metaphysical and epistemological concerns. While few dispute the centrality of these figures and the questions they raised, the modern era also included essential contributions (...) from women—like Margaret Cavendish, Elisabeth of Bohemia, Mary Wollstonecraft, and Émilie Du Châtelet—as well as important non-white thinkers, such as Anton Wilhelm Amo, Julien Raimond, and Ottobah Cugoano. At the same time, there has been increasing recognition that moral and political philosophy, philosophy of the natural world, and philosophy of race—also vibrant areas of the seventeenth and eighteenth centuries—need to be better integrated with the standard coverage of metaphysics and epistemology. -/- A New Modern Philosophy: The Inclusive Anthology of Primary Sources addresses—in one volume—these valid criticisms. Weaving together multiple voices and all of the era’s vibrant areas of debate, this volume sets a new agenda for studying modern philosophy. It includes a wide range of readings from 34 thinkers, integrating essential works from all of the canonical writers along with the previously neglected philosophers. Arranged chronologically, editors Eugene Marshall and Susanne Sreedhar provide an introduction for each author that sets the thinker in his or her time period as well as in the longer debates to which the thinker contributed. Study questions and suggestions for further reading conclude each chapter. At the end of the volume, in addition to a comprehensive subject index, the book includes 13 Syllabus Modules, which will help instructors use the book to easily set up different topically structured courses, such as "The Citizen and the State," "Mind and Matter," "Education," "Theories of Perception," or "Metaphysics of Causation." -/- And an eresource offers a wide range of supplemental online resources, including essay assignments, exams, quizzes, student handouts, reading questions, and scholarly articles on teaching the history of philosophy. (shrink)

This book addresses what it means to teach and learn ethics. While teaching ethics is universally applauded, how one goes about it is much more difficult and contested than is often recognized. The approach of the work is historical, philosophical, and theological. It begins with the historical transformation in the mid nineteenth century by Henry Sidgwick, who rejected establishing ethics on theology or metaphysics. G. E. Moore, John Rawls, Thomas Hurka, Bart Schultz, and Peter Singer later explicitly developed ethics (...) indebted to Sidgwick. However, G. E. M. Anscombe and Philippa Foot's important interventions in modern moral philosophy opened new possibilities for teaching and learning ethics that bear strong resemblances to pre-Sidgwick moral philosophy. The common thread between them is Thomas Aquinas, who had a different understanding of human action than Sidgwick. For Aquinas, Foot, and Anscombe, ethics does not concern a procedure to guide action to what is right or what ought to be, but exists within a metaphysical and theological realm in which the good is more basic than the right. The good is attractive so desire for it is an essential element of the moral life. (shrink)

To read literature is to read the way literature reads. René Girard’s immense body of work supports this thesis bountifully. Whether engaging the European novel, ancient Greek tragedy, Shakespeare’s plays, or Jewish and Christian scripture, Girard teaches us to read prophetically, not by offering a method he has developed, but by presenting the methodologies they have developed, the interpretative readings already available within (and constitutive of) such bodies of classical writing. In The Prophetic Law, literary scholar, theorist, and critic Sandor (...) Goodhart divides his essays on René Girard since 1983 into four groupings. In three, he addresses Girardian concerns with Biblical scripture (Genesis and Exodus), literature (the European novel and Shakespeare), and philosophy and religious studies issues (especially ethical and Jewish subject matters). In a fourth section, he reproduces some of the polemical exchanges in which he has participated with others—including René Girard himself—as part of what could justly be deemed Jewish-Christian dialogue. The twelve texts that make up the heart of this captivating volume constitute the bulk of the author’s writings to date on Girard outside of his three previous books on Girardian topics. Taken together, they offer a comprehensive engagement with Girard’s sharpest and most original literary, anthropological, and scriptural insights. (shrink)

This is a book that contrary to common practice, shows the commonalities of ancient and modern theories of freedom, law, and rational actions. Studying the works of the ancients is necessary to understanding those that follow. Thomas Chaimowicz challenges current trends in research on antiquity in his examination of Montesquieu's and Burk's path of inquiry. He focuses on ideas of balance and freedom. Montesquieu and Burke believe that freedom and balance are closely connected, for without balance within a state (...) there can be no freedom. When Montesquieu speaks of republics, he means those of antiquity as they were understood in the eighteenth century. In this view, freedom can develop only within the framework of established tradition. Edmund Burke's greatest service to political thought may lie in making use of this idea when he fought against the abstractions of the French Revolutionaries. Antiquity as the Source of Modernity examines Montesquieu's "Roman mind," meaning not an attitude influenced by the ancients, but one primarily influenced by Roman heritage. It speaks to the antithesis of monarchy and despotism in Montesquieu's thought and the influence of Tacitus and Pliny the Younger on him. The separation of powers and its relation to the concept of the mixed constitution as well as Montesquieu's smaller masterpiece Considerations on the Causes of the Grandeur and Decadence of the Romans are examined in detail. Finally, the discussion leads seamlessly to Burke, who, as a critical admirer of Montesquieu, partly incorporated his interpretation of the English constitution into his own thinking threatened by teachings of the French Revolution and its British adherents. The central idea of Antiquity as the Source of Modernity is timeless. It is that the ancient past can lead to a clearer understanding of what follows. This perspective represents a reversal of the conventional procedures for conducting this kind of research, but it is a reversal that Chaimowicz embraces in order to add a new dimension to the study and impetration of both Montesquieu and Burke. Thomas Chaimowicz was a distinguished visiting professor at the International Academy of Philosophy in the Principality of Liechtenstein and honorary professor of Roman Lay at the University of Salzburg. This is the final work commissioned by the late Russell Kirk for his efforts on behalf of the Transaction Library of Conservative Thought. (shrink)

Myles Burnyeat (1939-2019) was a major figure in the study of ancient Greek philosophy during the last decades of the twentieth century and the first of this. After teaching positions in London and Cambridge, where he became Laurence Professor, in 1996 he took up a Senior Research Fellowship at All Souls College, Oxford, from which he retired in 2006. In 2012 he published two volumes collecting essays dating from before the move to Oxford. Two new posthumously published volumes (...) bring together essays from his years at All Souls and his retirement, some of which have hitherto been unpublished. Volume 3 introduces Plato's Republic and examines his subsequent interpretation, and shows how ancient philosophical thinking can be applied to contemporary questions about key philosophical and psychological topics. Volume 4 focuses on Plato's and Aristotle's handling of important concepts in epistemology, metaphysics and science, and introduces the early history of Greek optics. (shrink)

The Young Karl Marx is an innovative and important new study of Marx’s early writings. These writings provide the fascinating spectacle of a powerful and imaginative intellect wrestling with complex and significant issues, but they also present formidable interpretative obstacles to modern readers. David Leopold shows how an understanding of their intellectual and cultural context can illuminate the political dimension of these works. An erudite yet accessible discussion of Marx’s influences and targets frames the author’s critical engagement with (...) Marx’s account of the emergence, character, and (future) replacement of the modern state. This combination of historical and analytical approaches results in a sympathetic, but not uncritical, exploration of such fundamental themes as alienation, citizenship, community, antisemitism, and utopianism. The Young Karl Marx is a scholarly and original work which provides a radical and persuasive reinterpretation of Marx’s complex and often misunderstood views of German philosophy, modern politics, and human flourishing. (shrink)

Some tendencies in modern education—the stress on ‘performativity’, for instance, and ‘celebration of difference’—threaten the value traditionally placed on truthful teaching. In this paper, truthfulness is mainly understood, following Bernard Williams, as a disposition to ‘Accuracy’ and ‘Sincerity’—hence as a virtue. It is to be distinguished from truth, and current debates about the nature of truth are not relevant to the issue of the value of truthfulness. This issue devolves into the question of whether truthfulness is a distinctive (...) virtue of teachers, which they have a special obligation to exercise in the face of competing aims. This paper defends the idea of distinctive professional duties and considers two conceptions of teaching which ascribe a central place to truthfulness. The first conceives of teaching as a personal relationship within which trust, and hence, it is claimed, truthfulness, are paramount. This claim is challenged, and the paper concludes by sympathetically considering a second conception of teaching, articulated by Oakeshott and Heidegger. In this conception, teaching is a ‘releasement’ from ‘the daily flux’ of pupils’ lives through a truthful initiation into the alternatives to this ‘daily flux’ found within ‘the civilized inheritance of mankind’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine by Laurence B. McCullough, John Gregory’s Writings on Medical Ethics and Philosophy of Medicine ed. by Laurence B. McCullough, Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush by Lisbeth HaakonssenHeiner F. KlemmeLaurence B. McCullough. John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine. Dordrecht, (...) Boston, London: Kluwer Academic Publishers, 1998. Pp. xv + 347. Cloth, $140.00.Laurence B. McCullough, editor. John Gregory’s Writings on Medical Ethics and Philosophy of Medicine. Dordrecht, Boston, London: Kluwer Academic Publishers, 1998. Pp. xi + 254. Cloth, $105.00.Lisbeth Haakonssen. Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush. Amsterdam, Atlanta: Rodopi, 1997. Pp. x + 247. Paper, $20.50.The Scottish Enlightenment is widely appreciated for its contributions to philosophy, economics, sociology, law, chemistry, and medicine. The ideas and theories advanced by Hume, Smith, Millar, and Ferguson are still widely debated. John Gregory (1724–1773), important in his own time, is not as well known as some of his friends and colleagues. He was professor of medicine at the University of Edinburgh from 1766 to 1773, where he taught introductory lectures on the theory and practice of medicine. A set of extensive student notes from these lectures, entitled Observations on the Duties and Offices of a Physician, appeared anonymously in 1770. Two years later, Gregory himself published a revised version of his lectures under the title Lectures on the Duties and Qualifications of a Physician. These two books are said to mark the beginnings of professional medical ethics in the English-speaking world. They are also sometimes characterized as having anticipated bioethics.McCullough’s comprehensive John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine is the first modern intellectual biography of Gregory. Based on extensive research into eighteenth-century institutional context and the study of hitherto unknown manuscripts, he gives a full account of Gregory’s education at Edinburgh and Leiden, and his practice and teaching of medicine at Aberdeen, London, and Edinburgh. He stresses the importance of Gregory’s membership in the Aberdeen Philosophical Society and his close contact with Mrs. Montagu and her Circle for the understanding of his medical ethics. McCullough also shows that Bacon’s experimental method had a decisive influence on Gregory. Gregory took over Bacon’s three offices or ends of medicine: preservation of health, prolonging of life, and curing of diseases. In 1772, perhaps anticipating his premature death from hereditary gout, he added a fourth office, namely easing the pain of dying. Gregory referred mainly to Bacon (and Reid) in his Lectures to make clear how we can enlarge our medical knowledge by the method of experience and observation, pointing out that the progress of medicine had been seriously retarded by the way in which it was taught since Hippocrates. He also thought it was handicapped by the view that only professionals [End Page 535] should practice it, and claimed that even quacks have their advantages because their interest and reputation seldom suffer from the failure of the experiments necessary for the improvement of the medical profession.Gregory also argued that we should regard medicine not as a trade but as an art. In this context the principle of sympathy (or humanity) became important for him. Sympathy was the basis of the central duties in his Lectures. In a time of extreme instability of manners, when medicine was regarded more as a trade than an art, there was no physician-patient relationship based on the epistemological and moral authority of the physician. According to McCullough, it was Gregory who created “the physician-patient relationship as fiduciary. The virtues of the physician as fiduciary—openness to conviction, tenderness, and steadiness—provided for him the moral causes that would gather physicians together into a group worthy of the name, ‘profession,’ in its intellectual and moral senses” (265). The physician should no longer view his patients as moral strangers.McCullough claims that Gregory’s medical ethics is not just of historical interest, providing bioethics with its own history. It is also of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine by Laurence B. McCullough, John Gregory’s Writings on Medical Ethics and Philosophy of Medicine ed. by Laurence B. McCullough, Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush by Lisbeth HaakonssenHeiner F. KlemmeLaurence B. McCullough. John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine. Dordrecht, (...) Boston, London: Kluwer Academic Publishers, 1998. Pp. xv + 347. Cloth, $140.00.Laurence B. McCullough, editor. John Gregory’s Writings on Medical Ethics and Philosophy of Medicine. Dordrecht, Boston, London: Kluwer Academic Publishers, 1998. Pp. xi + 254. Cloth, $105.00.Lisbeth Haakonssen. Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush. Amsterdam, Atlanta: Rodopi, 1997. Pp. x + 247. Paper, $20.50.The Scottish Enlightenment is widely appreciated for its contributions to philosophy, economics, sociology, law, chemistry, and medicine. The ideas and theories advanced by Hume, Smith, Millar, and Ferguson are still widely debated. John Gregory (1724–1773), important in his own time, is not as well known as some of his friends and colleagues. He was professor of medicine at the University of Edinburgh from 1766 to 1773, where he taught introductory lectures on the theory and practice of medicine. A set of extensive student notes from these lectures, entitled Observations on the Duties and Offices of a Physician, appeared anonymously in 1770. Two years later, Gregory himself published a revised version of his lectures under the title Lectures on the Duties and Qualifications of a Physician. These two books are said to mark the beginnings of professional medical ethics in the English-speaking world. They are also sometimes characterized as having anticipated bioethics.McCullough’s comprehensive John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine is the first modern intellectual biography of Gregory. Based on extensive research into eighteenth-century institutional context and the study of hitherto unknown manuscripts, he gives a full account of Gregory’s education at Edinburgh and Leiden, and his practice and teaching of medicine at Aberdeen, London, and Edinburgh. He stresses the importance of Gregory’s membership in the Aberdeen Philosophical Society and his close contact with Mrs. Montagu and her Circle for the understanding of his medical ethics. McCullough also shows that Bacon’s experimental method had a decisive influence on Gregory. Gregory took over Bacon’s three offices or ends of medicine: preservation of health, prolonging of life, and curing of diseases. In 1772, perhaps anticipating his premature death from hereditary gout, he added a fourth office, namely easing the pain of dying. Gregory referred mainly to Bacon (and Reid) in his Lectures to make clear how we can enlarge our medical knowledge by the method of experience and observation, pointing out that the progress of medicine had been seriously retarded by the way in which it was taught since Hippocrates. He also thought it was handicapped by the view that only professionals [End Page 535] should practice it, and claimed that even quacks have their advantages because their interest and reputation seldom suffer from the failure of the experiments necessary for the improvement of the medical profession.Gregory also argued that we should regard medicine not as a trade but as an art. In this context the principle of sympathy (or humanity) became important for him. Sympathy was the basis of the central duties in his Lectures. In a time of extreme instability of manners, when medicine was regarded more as a trade than an art, there was no physician-patient relationship based on the epistemological and moral authority of the physician. According to McCullough, it was Gregory who created “the physician-patient relationship as fiduciary. The virtues of the physician as fiduciary—openness to conviction, tenderness, and steadiness—provided for him the moral causes that would gather physicians together into a group worthy of the name, ‘profession,’ in its intellectual and moral senses” (265). The physician should no longer view his patients as moral strangers.McCullough claims that Gregory’s medical ethics is not just of historical interest, providing bioethics with its own history. It is also of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine by Laurence B. McCullough, John Gregory’s Writings on Medical Ethics and Philosophy of Medicine ed. by Laurence B. McCullough, Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush by Lisbeth HaakonssenHeiner F. KlemmeLaurence B. McCullough. John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine. Dordrecht, (...) Boston, London: Kluwer Academic Publishers, 1998. Pp. xv + 347. Cloth, $140.00.Laurence B. McCullough, editor. John Gregory’s Writings on Medical Ethics and Philosophy of Medicine. Dordrecht, Boston, London: Kluwer Academic Publishers, 1998. Pp. xi + 254. Cloth, $105.00.Lisbeth Haakonssen. Medicine and Morals in the Enlightenment: John Gregory, Thomas Percival and Benjamin Rush. Amsterdam, Atlanta: Rodopi, 1997. Pp. x + 247. Paper, $20.50.The Scottish Enlightenment is widely appreciated for its contributions to philosophy, economics, sociology, law, chemistry, and medicine. The ideas and theories advanced by Hume, Smith, Millar, and Ferguson are still widely debated. John Gregory (1724–1773), important in his own time, is not as well known as some of his friends and colleagues. He was professor of medicine at the University of Edinburgh from 1766 to 1773, where he taught introductory lectures on the theory and practice of medicine. A set of extensive student notes from these lectures, entitled Observations on the Duties and Offices of a Physician, appeared anonymously in 1770. Two years later, Gregory himself published a revised version of his lectures under the title Lectures on the Duties and Qualifications of a Physician. These two books are said to mark the beginnings of professional medical ethics in the English-speaking world. They are also sometimes characterized as having anticipated bioethics.McCullough’s comprehensive John Gregory and the Invention of Professional Medical Ethics and the Profession of Medicine is the first modern intellectual biography of Gregory. Based on extensive research into eighteenth-century institutional context and the study of hitherto unknown manuscripts, he gives a full account of Gregory’s education at Edinburgh and Leiden, and his practice and teaching of medicine at Aberdeen, London, and Edinburgh. He stresses the importance of Gregory’s membership in the Aberdeen Philosophical Society and his close contact with Mrs. Montagu and her Circle for the understanding of his medical ethics. McCullough also shows that Bacon’s experimental method had a decisive influence on Gregory. Gregory took over Bacon’s three offices or ends of medicine: preservation of health, prolonging of life, and curing of diseases. In 1772, perhaps anticipating his premature death from hereditary gout, he added a fourth office, namely easing the pain of dying. Gregory referred mainly to Bacon (and Reid) in his Lectures to make clear how we can enlarge our medical knowledge by the method of experience and observation, pointing out that the progress of medicine had been seriously retarded by the way in which it was taught since Hippocrates. He also thought it was handicapped by the view that only professionals [End Page 535] should practice it, and claimed that even quacks have their advantages because their interest and reputation seldom suffer from the failure of the experiments necessary for the improvement of the medical profession.Gregory also argued that we should regard medicine not as a trade but as an art. In this context the principle of sympathy (or humanity) became important for him. Sympathy was the basis of the central duties in his Lectures. In a time of extreme instability of manners, when medicine was regarded more as a trade than an art, there was no physician-patient relationship based on the epistemological and moral authority of the physician. According to McCullough, it was Gregory who created “the physician-patient relationship as fiduciary. The virtues of the physician as fiduciary—openness to conviction, tenderness, and steadiness—provided for him the moral causes that would gather physicians together into a group worthy of the name, ‘profession,’ in its intellectual and moral senses” (265). The physician should no longer view his patients as moral strangers.McCullough claims that Gregory’s medical ethics is not just of historical interest, providing bioethics with its own history. It is also of... (shrink)

In Russia, philosophy of religion, likewise religious studies, only managed to claim their name, let alone their right for self-realisation, as late as the early 1990s. The article represents an attempt to elicit the maximum possible number of primary methodological accounts, conceptual divergences and discussions pertaining to both the domain of understanding and that of studying the phenomenon of religion and the variety of religious expression, as well as methods of establishing the actual interdisciplinary relations between religious studies and the (...) philosophy of religion, with their disciplinary scope defined, on the one hand, and contiguous scientific disciplines and worldview discourses on the other. (shrink)

Recent research both on the Kyoto School and on the contemporary New Confucians suggests significant similarities between these two modern East Asian philosophies. Still missing is, however, an explanation of the shared philosophical ideas that serve as the foundation for comparative studies. For this reason, I analyze the basic theories of the two distinctly East Asian philosophies of Nishida Kitarō (1870-1945) and Mou Zongsan (1909-95) so as to identify and extract the same type of argument. This is an alternative (...) to the analyses provided by the previous studies of their philosophies, which inevitably regard their theories as an East Asian assimilation of modern European philosophy in the Kantian, Neo-Kantian, or phenomenological tradition, or else as the traditional tenets under the guise of philosophical speculation, without being able to clarify how these theories contribute to philosophy. My analysis shows that both the logic of basho and the theory of perfect teaching formulate the same type of theory, the ontological or topological-onto-topological-turn from the act of consciousness to its basho or its vertical enfolding, which constitutes the bedrock of East Asian philosophy. (shrink)