Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of 'good for', and that objective list welfare theories fail to capture the 'for' part of 'good for'. Then, with the aim of capturing both of these parts of 'good for', a conjunctive theory-one which places both a value constraint and a desire constraint on well-being-is advanced. Lauinger then defends this proposition, which he calls the desire-perfectionism theory, against possible objections. In the second part, Lauinger explores the question "What metaphysics best supports the claim that the vast majority of humans have the desires for friendship, accomplishment, health, etc., built into themselves?" It is argued that there are two general metaphysical routes that might convincingly be taken here, and that each one leads us toward theism.
Visit any of the approximately 150 national military cemeteries in the United States, and collectively you will find nearly 1,000,000 headstones marking the final resting place of U.S. Military personnel killed in battles beginning with the Civil War to the present. Spend an extra few minutes reading the names on the headstones, and you will find representatives of every ethnic, religious, geographic, and societal group existing in America today. Their names, dates of birth and death, their military rank and last unit, and their home state are clearly carved in stone. That's only half the story. Lift your eyes, look around, and you will see other identical headstonesidentical in shape and size but different in that these stones bear no name except Unknown.
The germs of the ideas in this book became implanted in me during my experience as a resident in clinical pathology at Boston University Medical Center. At the time, I had inklings that the test results churned out by our laboratories were more than scientific facts. As a philosophically unsophisticated young physician, however, I had no language or framework to analyze what I saw as a deep philosophical problem, a problem largely unrecognized by most physicians. The test results provided by our laboratories were accurate and of great practical importance for patient care. However, most of the physicians who relied on our test results to diagnose and treat their patients either did not have the time or interest to consider the philosophical issues inherent in diagnosis, or, like me, had inadequate means to further analyze them. It was more than ten years later that I began doctoral studies in philosophy, and I was fortunate to find a faculty that was supportive of my efforts to address the problem. This book began as my doctoral dissertation in the Department of Philosophy at Georgetown University. I would like to acknowledge the assistance of my mentor, Robert Veatch, Ph. D. Our conversations during my Georgetown years led me in new and often fascinating directions. I would also like to acknowledge the help of Kenneth Schaffner, M. D. , Ph. D.
Volume III of America's Indomitable Character concerns itself with: American character identity as represented by ten selected Colonial female authors, among them the early Colonial authors of religious freedom Anne Hutchinson and Anne Dudley Bradstreet; the Colonial adventuress Sarah Kemble Knight; Anne Cotton and her eye-witness accounts of the history of Virginia; Mercy Otis Warren, a contemporary historian of the American Revolutionary Period; Abigail Adams who gave her husband John Adams, the second President, political advice; Judith Sargent Murray, a Colonial feminist; the African-American poet Phillis Wheatley; Hannah Webster Foster, an early advocate of female education; and Susanna Haswell Rowson, America's first professional female novelist. How the Thirteen Original Colonies became states. The American Constitution and American character identity. Attempts to destroy the American Constitution. The Monroe Doctrine and American character identity. The origin and essence of Romanticism and its importance in America. A presentation of Nature, human nature, society, the social contract, and education in selected works of William Hill Brown, Philip Morin Freneau, Charles Brockden Brown, Washington Irving, William Cullen Bryant, David Crockett, James Fenimore Cooper, Edgar Allan Poe. The Bill of Rights. David Crockett's Not Yours to Give Speech. Why Colonists and immigrants came to America and how they became Americans. Individualism and anti-elitism in America's character. America as a place where individuals form and decide of their own destiny; where, as Don Fredrick says, society "means nothing more than a collection of many individual citizens in the same place; where there exist not many rules telling a person what he is permitted to do, but only a few rules telling him what he cannot do. Or, at least, that is what America was when the aforementioned authors wrote about the nation.
It is much harder to define a religious movement than it is to define a religion or denomination. That applies especially when that movement almost defies definition as the Holiness Movement does. The Holiness Movement is a Methodist religious renewal movement that has over 12 million adherents worldwide. Perhaps the most familiar public manifestation of the holiness movement has been its urban holiness missions, and the Salvation Army-noted for its service ministries among poor and people suffering the dislocations that accompany war and disaster-is the most notable example. The A to Z of the Holiness Movement relates important new developments in the Holiness Movement—such as the widely discussed "Holiness Manifesto"—are thoroughly discussed, and the content has also been expanded to include information on figures from Asia and Africa to reflect the continued growth of the Holiness Movement. With a chronology, an introductory essay, a bibliography, and over 400 cross-referenced dictionary entries, this reference has information that cannot be found elsewhere.
First Published in 1973. This volume seeks to fill the gap in history of finance and investment studies by looking at provincial stock exchanges and their importance in the areas of railway promotion for example.
This book presents a distinctive version of a contractarian approach to law and justice. The work argues that law and justice are social norms that arise from a process of social evolution, and are binding only if and to the extent that they are mutually beneficial. It explicitly rejects accounts of law and justice that are based on morality, on the basis that morality itself is only legitimately founded on mutual advantage. But it also rejects most existing versions of contractarianism, which are based on ideas of hypothetical agreements by rational contractors, in favour of an approach that is based on actually existing social norms, but advocates critically examining these norms and discarding those that are not truly mutually beneficial. The first half of the book develops the approach, while the second half explores some of its implications for law. It argues for a left-libertarian approach to property, an approach largely based on the common law of tort, contract and criminal law, and a rejection of most statutory law, which is based not on mutual advantage but rather on benefiting some at the expense of others. However, it ultimately recognises that there are those who want a more extensive state than this approach allows, and advocates a strong form of federalism to allow this, provided robust exit rights are provided. The book combines political philosophy, economics and law into an approach that is broadly libertarian but distinctive in many respects. It will be of interest to scholars in all three of those disciplines.
The Archbishop of York is peculiarly qualified to speak on religion and progress. His form of thanksgiving to the God of Battles for our "victory" in Egypt marks him as a man of extraordinary intellect and character, such as common people may admire without hoping to emulate; while his position, in Archbishop Tait's necessitated absence from the scene, makes him the active head of the English Church. Let us listen to the great man. Archbishop Thomson recently addressed "a working-men's meeting" in the Drill Hall, Sheffield. It was densely crowded by six or seven thousand people, and this fact was cited by the Archbishop as a proof that the working classes of England have not yet lost interest in the Christian faith. But we should very much like to know how it was ascertained that all, or even the major portion, of the vast audience were working-men. It is easy enough to give any meeting a name. We often hear of a Conservative Working-men's banquet, with tickets at something like a guinea each, a duke at the top of the table and a row' of lords down each side. And our experience leads us to believe that nearly all religious meetings of "working-men" are attended chiefly by the lower middle classes who go regularly to church or chapel every Sunday of their lives. Even, however, if the whole six or seven thousand were working-men, the fact would prove little; for Sheffield contains a population of three hundred thousand, and it was not difficult for the clergy who thronged the platform to get up a big "ticket" meeting, at which a popular Archbishop was the principal speaker, and the eloquence was all to be had for nothing. The Archbishop's lecture, or sermon, or whatever it was, contained nothing new, nor was any old idea presented in a new light. It was simply a summary of the vulgar declamations against the "carnal mind" with which we are all so familiar. Progress, said his Grace, was of two kinds, intellectual and moral. Of the former sort we had plenty, but of the latter not so much. He repudiated the notion that moral progress would naturally keep pace with intellectual progress, and he denied that righteousness could ever prevail without "some sanction from above." This was the sum and substance of his discourse, and we have no doubt that our readers have heard the same thing, in various forms of language, some hundreds of times.
Courageous, passionate men and women battle for survival of their clans—in the shadow of the great mammoth who speaks with thunder . . . As the massive glaciers fade and the wide seas rise, the warm grasslands of the Americas bring prosperity to the gentle People of the Red World, followers of the Great Ghost Spirit, the White Mammoth. But farther north, where the harsh dry winds howl, another nation, the People of the Watching Star, are enmeshed with legends of an evil shaman and the man-eating monster called the wanawut. Relentlessly they have hunted the mammoth to near extinction. Now, as raiders and ravagers they are coming south to invade the villages of the People of the Red World. The only ones who can prevent the murder of innocents and the final slaughter of the mammoth are a young boy shaman to whom the animals speak, a man whose strength equals his conviction, and a woman who hopes that, beyond violence and cruelty, humankind will recognize a stronger power—the force of love.
Modern academic criticism bursts with what Eve Kosofsky Sedgwick once termed paranoid readings—interpretative feats that aim to prove a point, persuade an audience, and subtly denigrate anyone who disagrees. Driven by strategies of negation and suspicion, such rhetoric tends to drown out softer-spoken reparative efforts, which forego forceful argument in favor of ruminations on pleasure, love, sentiment, reform, care, and accessibility. Just Vibrations: The Purpose of Sounding Good calls for a time-out in our serious games of critical exchange. Charting the divergent paths of paranoid and reparative affects through illness narratives, academic work, queer life, noise pollution, sonic torture, and other touchy subjects, William Cheng exposes a host of stubborn norms in our daily orientations toward scholarship, self, and sound. How we choose to think about the perpetration and tolerance of critical and acoustic offenses may ultimately lead us down avenues of ethical ruin—or, if we choose, repair. With recourse to experimental rhetoric, interdisciplinary discretion, and the playful wisdoms of childhood, Cheng contends that reparative attitudes toward music and musicology can serve as barometers of better worlds.
Reprint of the original. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
Reprint of the original. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
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