In Moral Leadership>, Paul J. Olscamp shows how college presidents and trustees can use basic ethical principles to help make moral decisions. Olscamp describes the nature of the college presidency and provides a summary view of western ethical theory, outlining a series of principles relating to morality and obligation.
In Moral Leadership>, Paul J. Olscamp shows how college presidents and trustees can use basic ethical principles to help make moral decisions. Olscamp describes the nature of the college presidency and provides a summary view of western ethical theory, outlining a series of principles relating to morality and obligation.
Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to our selves. That we have 1 first raised a dust, and then complain, we cannot see. . . . there are some passages that, taken by themselves, are very liable (nor could it be remedied) to gross misinterpretation, and to be charged with most absurd consequences, which, nevertheless, upon an entire perusal will 2 appear not to follow from them. In an effort to comply with these excellent principles of Berkeley's, I have tried to avoid complex language throughout this book, and to give all of his works the careful scrutiny he urges in order to avoid misplaced emphasis and quoting out of context. George Berkeley waS born in Dysert Castle, Thomastown, Kilkenny, Ireland, in 1685. He is among the best known of Western philosophers, but a brief sketch of the high points of his life might nonetheless be of some interest. His father William Berkeley was related to Lord Berkeley of Stratton, who was the Lord Lieutenant of Ireland from 1670 to 1672. His mother was probably related to General Wolfe, the conqueror of Montcalm in Canada. He was educated at Kilkenny School, and at Trinity College, Dublin, where he received Bachelor's and Master's degrees in 1704 and 1707 respectively.
This book explores the relationship between Hume's sceptical philosophy and his Newtonian ambition of founding a science of human nature. Assessing both received and 'new' readings of Hume's philosophy, Stanistreet offers a line of interpretation which, he argues, makes sense of many of the apparent conflicts and paradoxes in Hume's work and describes how well-known controversies concerning Hume's thinking about causation, induction and the external world can be resolved. Offering important new contributions to Hume scholarship, this book also surveys and assesses the new research responsible for the recent sea-change in thinking about Hume. It offers an accessible overview of these developments while suggesting significant revisions to current readings of Hume's philosophy.
This is a collection of Paul Hoffman's wide-ranging essays on Descartes composed over the past twenty-five years. The essays in Part I include his celebrated "The Unity of Descartes' Man," in which he argues that Descartes accepts the Aristotelian view that soul and body are related as form to matter and that the human being is a substance; a series of subsequent essays elaborating on this interpretation and defending it against objections; and an essay on Descartes' theory of distinction. In the essays in Part II he argues that Descartes retains the Aristotelian theory of causation according to which an agent's action is the same as the passion it brings about, and explains the significance of this doctrine for understanding Descartes' dualism and physics. In the essays in Part III he argues that Descartes accepts the Aristotelian theory of cognition according to which perception is possible because things that exist in the world are also capable of a different way of existing in the soul, and he shows how this theory figures in Descartes' account of misrepresentation and in the controversy over whether Descartes is a direct realist or a representationalist. The essays in Part IV examine Descartes' theory of the passions of the soul: their definition; their effect on our happiness, virtue, and freedom; and methods of controlling them.
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