Museums and their practices—especially those involving collection, curation and exhibition—generate a host of philosophical questions. Such questions are not limited to the domains of ethics and aesthetics, but go further into the domains of metaphysics, epistemology and philosophy of religion. Despite the prominence of museums as public institutions, they have until recently received surprisingly little scrutiny from philosophers in the Anglo-American tradition. By bringing together contributions from philosophers with backgrounds in a range of traditional areas of philosophy, this volume demonstrates (...) how their work can enhance our understanding of museums and shed light on the philosophical questions raised by museum practices. Many of the essays in this volume make the case that the philosophy of museums is of vital concern, not only to those philosophers at work in the emerging field but also to practitioners within the museum world and to anyone who enjoys visiting museums. (shrink)

As a contribution to the Common Knowledge symposium “Caroline Walker Bynum across the Disciplines,” this article argues that Bynum's work on gender has overturned bedrock interpretations of the religious significance of the widespread ascetic practices of the Western Christian Middle Ages. Bynum's claim has been that medieval asceticism is best understood not as an upshot of dualism — of the soul and body understood as in opposition — but as “an effort to plumb and realize all the possibilities of the (...) flesh.” Drawing on underused religious sources, analyzing in their larger social and cultural context the images that medieval women and men used, and employing a comparative analysis of female and male spiritualities, she has demonstrated that each had its own different emphases. In this effort, she has pioneered what is sometimes called a “history of masculinities.” Focusing on women's own experience and ferreting out basic assumptions of their religious thought and practice, she has argued for women's profound contributions to their contemporary theological culture by drawing on the dominant culture's hierarchical gender binaries in order to undermine them and accentuate their shared (bodily) humanity with Christ. Bynum has shown successfully that medieval women had confidence in their own ability to love and imitate Christ and thus to participate in the salvation of the world. (shrink)

Museums and their practices - especially those involving collection, curation and exhibition - generate a host of philosophical questions. Such questions are not limited to the domains of ethics and aesthetics, but go further into the domains of metaphysics, epistemology and philosophy of religion. Despite the prominence of museums as public institutions, they have until recently received surprisingly little scrutiny from philosophers in the Anglo-American tradition. By bringing together contributions from philosophers with backgrounds in a range of traditional areas of (...) philosophy, this volume demonstrates how their work can enhance our understanding of museums and shed light on the philosophical questions raised by museum practices. Many of the chapters in this volume make the case that the philosophy of museums is of vital concern, not only to those philosophers at work in the emerging field but also to practitioners within the museum world and to anyone who enjoys visiting museums. (shrink)

Nel 2011 il National Theatre di Londra celebrava il trentesimo anniversario della produzione dell’ Oresteia (Agamennon, Choefori e Eumenides) con una grande mostra che raccontava il lungo processo di creazione di uno degli allestimenti più famosi del teatro inglese degli ultimi quarant’anni; si tratta dell’adattamento e della traduzione della Trilogia di Eschilo a opera del poeta e scrittore inglese Tony Harrison, con la regia di Peter Hall (direttore del Teatro Nazionale dal 1973 al 1988) e le scene e le (...) maschere di Jocelyn Herbert. Questa mostra curata da Cathy Courtney, arrivava sette anni dopo la grande esposizione dedicata alla scenografa inglese intitolata Jocelyn Herbert at the National (2004).Il presente saggio racconta il lungo percorso creativo che ha portato alla definizione, oltre che di un’originale traduzione, anche di un particolare allestimento scenico che prevedeva l’uso di maschere per i soli attori uomini, create dalla Herbert, una delle più famose stage designer britanniche. I materiali preparatori sono stati messi a disposizione online negli ultimi anni, grazie a un progetto di digitalizzazione del National Theatre in collaborazione con Google Culture Institute. Proprio alle maschere della Herbert e alle diverse proposte e trattamenti della maschera greca in chiave contemporanea è dedicato un contributo critico finale che le affianca comparativamente sia a quelle del mascheraio e studioso di teatro greco classico Ferdinando Falossi, sia alle maschere video digitali e fotografiche create rispettivamente da Teatrino Giullare e da Marzio Emilio Villa. (shrink)

This is one of the identities offered by Ovid for the goddess Anna Perenna, whose festival falls on the Ides of March. Ovid's lines give us the following information about this version of Anna: she was a poor but industrious old woman living in the suburbs of Rome, her benevolent baking and distribution of cakes provided much-needed sustenance for theplebsduring theirsecessioon the Mons Sacer, and theplebsrepaid this service when peace was restored by dedicating a cult-statue to her, so (...) founding the cult of Anna Perenna. This Anna is thus a minor character, otherwise unknown, associated with a cult of obscure origin and with a major historical event, the firstsecessio plebisto the Mons Sacer usually dated to 494 B.C. This alone would make it likely that Ovid is inventing her here as circumstantial detail. When we consider that wo are told that she lived at Bovillae, some twelve miles south-east of Rome, and that the Mons Sacer was located three miles north-east of the city, any probability of Ovid's story being a fully historical report vanishes; Anna of Bovillae was simply in the wrong place to purvey cakes to theplebson this occasion, unless she ran a modern-style delivery service over a thirty-mile circuit. The possibility remains that there was an otherwise unknown cult of Anna Perenna at Bovillae to which Ovid refers, since the association of Anna with Bovillae must have come from somewhere, especially as it here seems to introduce an unwanted inconsistency. (shrink)

Stakeholder theory has become an influential framework for addressing organizational challenges, including those related to sustainability. Yet, the inclusion of nonhuman stakeholders in stakeholder theory is complicated by ontological and epistemological obstacles. To overcome these, we turn to art and posthumanist practice theory and examine artist-led practices by focusing on the projects of two pioneering eco-artists, Helen Mayer Harrison and Newton Harrison. In this way we identify the ontological and epistemological challenges that impede the inclusion of nonhumans into (...) stakeholder theory, showing that artist-led practices allow for the inclusion of nonhuman stakeholders in two ways: (1) by specifying the temporal, spatial, and outcome distinctions that ontologically hinder their inclusion; and (2) by explicating the reframing of knowing and the emotional and imaginative dimensions of knowing that epistemologically enable their inclusion. We expand on the theorizing of nonhuman stakeholder inclusion by understanding the inclusion of nonhumans, first, not as a fixed state that is to be achieved but rather as one that materializes and gains meaning through specific practices of knowing; and, second, not as merely the absence of exclusion but rather as a dynamic interplay, where inclusion and exclusion mutually constitute one another. By advancing stakeholder theory’s theorizing and understandings of inclusion and exclusion, we also respond to urgent and contemporary environmental challenges. (shrink)

This volume collects fifteen essays debating the value of museums, the ontology and epistemology of exhibited objects, and museum ethics. The essays stem from talks originally given at a conference at the University of Glasgow in 2013 by philosophers working both within and outside the analytic tradition, museum scholars, and museum practitioners. The collection succeeds in showing that we need a philosophy of museums to improve our understanding of such institutions.

The Routledge Handbook of Women and Ancient Greek Philosophy is an essential reference source for cutting-edge scholarship on women, gender, and philosophy in Greek antiquity. The volume features original research that crosses disciplines, offering readers an accessible guide to new methods, new sources, and new questions in the study of ancient Greek philosophy and its multiple afterlives. Comprising 40 chapters from a diverse international group of experts, the Handbook considers questions about women and gender in sources from Greek antiquity spanning (...) the period from 7th c. BCE to 2nd c. BCE, and in receptions of Greek antiquity from the Roman Imperial period, through the European Renaissance to the current day. Chapters are organized into five major sections: I. Early Greek antiquity – including Sappho, Presocratic philosophy, Sophists, and Greek tragedy – 700s–400s BCE II. Classical Greek antiquity – including Aeschines, Plato, and Xenophon – 400s–300s BCE III. Late Classical Greek to Hellenistic antiquity – including Cyrenaics, Cynics, the Hippocratic corpus, and Aristotle – 300s–200s BCE IV. Late Greek antiquity to Roman Imperial period – including Pythagorean women, Stoics, Pyrrhonian Skeptics, and late Platonists – 200s BCE to 700s CE V. Later receptions – including Shakespeare, the European Renaissance, Anna Julia Cooper, W.E.B. DuBois, Jane Harrison, Sarah Kofman, and Toni Morrison The Routledge Handbook of Women and Ancient Greek Philosophy is a vital resource for students and scholars in philosophy, Classics, and gender studies who want to gain a deeper understanding of philosophy’s rich past and explore sources and questions beyond the traditional canon. The volume is a valuable resource, as well, for students and scholars from history, humanities, literature, political science, religious studies, rhetorical studies, theatre, and LGBTQ and sexuality studies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophy and the Modern African American Freedom Struggle: A Freedom Gaze by Anthony Sean NealKordell DixonPhilosophy and the Modern African American Freedom Struggle: A Freedom Gaze Anthony Sean Neal. Rowman & Littlefield, 2022.Philosophy and the Modern African American Freedom Struggle begins with a clear and concise establishment of its aim: to analyze and expand upon those figures mentioned when discussing the academic project of studying black people. Neal (...) broadens the account of black scholars examining racialized existence by centering his work on the modern era and its initiator W. E. B Du Bois. Neal develops an ethnic reflective canon that documents the long history of black thinkers attempting to define their blackness and advance the conception of freedom. This book does an excellent job of capturing the genealogical structure of the struggle for freedom. Within the work, Neal denotes that all relevant figures in this tradition are freedom gazers. These gazers are spectators of a radically imagined future liberated from the oppressive systems that encumber the persecuted. Du Bois's approach to freedom gazing uses academic training to examine his blackness and inevitably to solve the "race problem." What Neal provides the reader is a road map of the intellectual work of black scholars. This road map details the common themes among black thinkers and how these themes relate to Du Bois. Neal's intricate network of philosophers uses their experience and their expertise to write about what is necessary for black people to obtain freedom. Neal composes a complex and remarkable catalog of black scholars that demonstrates the interconnectedness and progression of black thought on oppression and liberation.In the second chapter, Neal elucidates why Du Bois is chosen as the inaugurator of the modern era. As a formally educated black man, Du Bois questions his experience and what tethers him to oppression. Neal uses Du Bois as a focal point, not because Du Bois is the first black person to document their struggle with their racialized existence, but because he believes that Du Bois is the first scholar to analyze the black experience completely. The holistic nature of Du Bois's study of the existential conflict that race can manifest within its subjects allows Du Bois's analysis to be used as a tool to unify other works that discuss race and the struggle for freedom. Neal expresses how other scholars such as Frederick Douglass, Martin Delany, and Anna Julia Cooper all had work that takes up a similar task as Du Bois's but lacks the fullness of Du Bois's study. Here, Neal does not articulate clearly [End Page 87] how these figures are inadequate with respect to their work. It could be argued that each scholar named could be said to have accomplished a task similar to that of Du Bois. However, how these figures are studied throughout different disciplines gives the impression that their examination of race and freedom is much more focused on one specific field. This point speaks to how we interpret the work of these scholars and not to these scholars' work itself. Neal proceeds to describe Du Bois as a freedom gazer and explains how Du Bois's imagining of black persons as freed would allot a perceptual framework that motivates them to proclaim their right to mental and physical freedom. Further, Neal establishes that Du Bois's position as a freedom gazer allows him to expand the ethnic reflective canon. This canon includes Ida B. Wells, whose journalism on the lynching of black people during the Reconstruction era made headway on what social sciences could contribute to the struggle against injustice. Anna Julia Cooper is included in this canon; her radically imagined future was thought to be achieved through education. Wells and Cooper proceeded and directly influenced the work of Du Bois, creating a lineage of radical social thought. Neal maps his transition through the intellectual work of black scholars by using conceptions of peace, rebellion, revolution, and freedom as relational markers. The reader can identify the relationships among the varied work of freedom gazers despite the vast range of their spatiotemporal placement.In the third chapter, Neal examines the subjects Hubert Harrison, William H... (shrink)

Jonathan Harrison teases our minds with two short stories ….

Book Symposium on The Territories of Science and Religion (University of Chicago Press, 2015). The author responds to review essays by John Heilbron, Stephen Gaukroger, and Yiftach Fehige.

Carol Harrison counters the assumption that Augustine of Hippo's (354-430) theology underwent a revolutionary transformation around the time he was consecrated Bishop in 396. Instead, she argues that there is a fundamental continuity in his thought and practice from the moment of his conversion in 386. The book thereby challenges the general scholarly trend to begin reading Augustine with his Confessions (396), which were begun ten years after his conversion, and refocuses attention on his earlier works, which undergird his (...) whole theological system. (shrink)

What was believable in one era is no longer acceptable in another. What one culture finds utterly incredible elsewhere becomes an article of faith. This disjuncture forms the basis of Peter Harrison's masterful, expansive intervention in intellectual history, as he challenges misconceptions about modernity in relation to supernaturalism and belief.

The existence of evil is compatible with the existence of God, most theists would claim, because evil either results from the activities of free agents, or it contributes in some way toward their moral development. According to the ‘free-will defence’, evil and suffering are necessary consequences of free-will. Proponents of the ‘soul-making argument’—a theodicy with a different emphasis—argue that a universe which is imperfect will nurture a whole range of virtues in a way impossible either in a perfect world, or (...) in a totally evil one. The pain of animals is widely thought to constitute a major difficulty for both of these accounts, for if we ask whether the only evils present in the world result directly from the free actions of created agents, or contribute in some way to ‘soul-making’ of such agents, we are bound to admit that, on the face of it, much animal pain does not. (shrink)

How old are you? The more thought you bring to bear on the question, the harder it is to answer. For we age simultaneously in different ways: biologically, psychologically, socially. And we age within the larger framework of a culture, in the midst of a history that predates us and will outlast us. Looked at through that lens, many aspects of late modernity would suggest that we are older than ever, but Robert Pogue Harrison argues that we are also (...) getting startlingly younger—in looks, mentality, and behavior. We live, he says, in an age of juvenescence. Like all of Robert Pogue Harrison's books, _Juvenescence_ ranges brilliantly across cultures and history, tracing the ways that the spirits of youth and age have inflected each other from antiquity to the present. Drawing on the scientific concept of neotony, or the retention of juvenile characteristics through adulthood, and extending it into the cultural realm, Harrison argues that youth is essential for culture’s innovative drive and flashes of genius. At the same time, however, youth—which Harrison sees as more protracted than ever—is a luxury that requires the stability and wisdom of our elders and the institutions. “While genius liberates the novelties of the future,” Harrison writes, “wisdom inherits the legacies of the past, renewing them in the process of handing them down.” A heady, deeply learned excursion, rich with ideas and insights, _Juvenescence_ could only have been written by Robert Pogue Harrison. No reader who has wondered at our culture's obsession with youth should miss it. (shrink)

This volume consists of papers given to the Royal Institute of Philos ophy Conference on 'Philosophy and the Visual Arts: Seeing and Abstracting' given at the University of Bristol in September 1985. The contributors here come about equally from the disciplines of Philosophy and Art History and for that reason the Conference was hosted jointly by the Bristol University Departments of Philosophy and History of Art. Other conferences sponsored by the Royal Institute of Philosophy have been concerned with links between (...) Philosophy and related disciplines, but here, with the generous support of South West Arts and with the enthusiastic co-operation of the staff of the Arnolfini Gallery in Bristol we were able to attempt even more in the way of bridge building; not only were we able to hold some of our meetings in as possible to the general the Gallery, thus making them as accessible public, but we were also privileged in having our discussions supported by two exhibitions of contemporary painting that together presented contrasting aspects of the abstracting enterprise. One, featuring works by Ian McKeever, and drawings and painting by Frank Auerbach, some of which are discussed and illustrated in the present volume, was about the painterly exploration of 'abstracting from' images in nature and in painting itself. The other, curated by Waldemar Januszczak, while showing some figurative works, was concerned with the 'pure' power of colour perceived 'abstractly, in its own right. (shrink)

Did Descartes deny that animals can feel? While it has generally been assumed that he did, there has been some confusion over the fact that Descartes concedes to animals both sensations and passions'. John Cottingham, for example, has argued that while Descartes did insist that animals were automata, denying them thought and "self"-consciousness, none of these assertions entail the conclusion that animals do not feel. This paper examines both Cottingham's arguments and the relevant sections of Descartes' writings, concluding that Descartes (...) does indeed deny that animals are capable of feeling, but that for various reasons, this is not the brutal' and monstrous' view it is commonly assumed to be. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.2 (2002) 239-259 [Access article in PDF] Original Sin and the Problem of Knowledge in Early Modern Europe Peter Harrison It is not the philosophy received from Adam that teaches these things; it is that received from the serpent; for since Original Sin, the mind of man is quite pagan. It is this philosophy that, together with the errors of the senses, (...) made men adore the sun, and that today is still the universal cause of the disorder of men's minds and the corruption of men's hearts. Nicolas Malebranche 1In his Éloge du Pere Malebranche, delivered to the Parisian Academy of Sciences on 22 April 1716, Bernard Fontenelle recounted the story of Nicolas Malebranche's somewhat controversial conversion to Cartesianism. When friends and colleagues had taken him to task over his new-found commitment to the doctrines of Descartes, Malebranche responded with this question: "Did Adam have the perfect science?" It was agreed that this was the common view. Malebranche responded that he, too, aspired to the perfect science, and that his quest for this knowledge could not be satisfied by following the historical or critical pursuits of his colleagues, but by adopting the procedures set out by Descartes. 2 For Malebranche, the Cartesian method offered a means of overcoming the limitations of the fallen intellectual faculties of Adam's seventeenth-century descendents, and thus of restoring the fabled encyclopedic knowledge of the first man. [End Page 239]Aspirations to recover the science of Adam provided a common motivation for a number of early-modern philosophical projects. Earlier in the seventeenth century Francis Bacon had famously observed in his Novum Organum (1620) that the human dominion over nature which Adam had lost at the Fall could be restored in some measure by the sciences: "For man by the fall fell at the same time from this state of innocency and from his dominion over creation." The moral losses of the human race were to be restored in some measure by "religion and faith"; Adam's lost knowledge, and the dominion which it made possible, by "arts and sciences." 3 Bacon's vision of a reconstructed knowledge of nature during the period which he regarded (somewhat prematurely) as "the last times" clearly played an important role in legitimizing the goals and methods of the new natural philosophy. Indeed the program of the Royal Society of London from its inception in 1660 explicitly relied upon a Baconian rhetoric of the restoration of that human knowledge and dominion over nature which Adam had once enjoyed.While historians such as Charles Webster have alluded to the ways in which the myth of an original perfect philosophy motivated projects for the advancement of learning in a rather general way, little attention has been paid to the manner in which early-modern views of the nature of the original fall from knowledge directly informed the methods of the new sciences, determined the scope of their enquiry, and provided ammunition for use against traditional learning. 4 Moreover, most commentators, following Webster's lead, have restricted their attention to Francis Bacon, and to the Baconian aspirations of subsequent reformers of knowledge in seventeenth-century England. In this paper I shall suggest that the biblical narrative of the Fall played a far more direct role in the development of early modern knowledge—both in England and on the Continent—than has often been assumed, and that competing strategies for the advancement of knowledge in the seventeenth century were closely related to different assessments of the Fall and of its impact upon the human mind. While confirmation of this claim would require a more comprehensive study than space here permits, this paper will set out a number of preliminary considerations which establish the plausibility of such a thesis, showing how the biblical narrative of the Fall directly informed the epistemological projects of the seventeenth century, and prompted various rationalist and empiricist solutions. [End Page 240] The Mind of Adam There was an almost universal consensus in the sixteenth... (shrink)

In this chapter, Peter Harrison first shows that the Cambridge Platonists accepted Descartes's emphasis on the fundamental laws of nature, but rejected many of the details of his account on several grounds: They did not approve of Descartes’ speculative method, favoring more experimental procedures; they were concerned about the potentially heretical theological consequences of Descartes's position; finally, on scientific grounds they rejected Descartes's aetherial matter and vortices, positing a “spirit of nature” or “plastic nature” instead that serves as an (...) intermediary between God and the creation. Harrison then notes that the Cambridge Platonists’ position was viewed by their successors as problematic, since it seemed to be asserted more as a hypothesis than as something based on empirical evidence. As a result, Harrison argues, several Newtonianscame to the position that the laws of nature are basic explanatory principles that cannot be deduced from the nature of God, but rather must be discovered and justified through experience. (shrink)

Augustine's dialogue De libero arbitrio (On Free Choice) is, with his Confessions and City of God, one of his most important and widely read works. It contains one of the earliest accounts of the concept of 'free will' in the history of philosophy. Composed during a key period in Augustine's early career, between his conversion to Christianity and his ordination as a bishop, it has often been viewed as a an incoherent mixture of his 'early' and 'late' thinking. Simon (...) class='Hi'>Harrison offers an original account of Augustine's theory of will, taking seriously both the philosophical arguments and literary form of the text. Relating De libero arbitrio to other key texts of Augustine's, in particular the City of God and the Confessions, Harrison shows that Augustine approaches the problem of free will as a problem of knowledge: how do I know that I am free?, and that Augustine uses the dialogue form to instantiate his 'way into the will'. (shrink)

Democracy surrounds us like the air we breath, and is normally taken very much for granted. Across the world democracy has become accepted as an unquestionably good thing. Yet upon further examination the merits of democracy are both paradoxical and problematic, and the treasured values of liberty and equality can be used to argue both for and against it. In the historical section of the book, Ross Harrison clearly traces the history of democracy by examining the works of, amongst (...) others, Plato and Aristotle, Hegel and Marx. Informed by facts and detailed knowledge of these famous thinkers, Harrison provides a clear and cogent justification of democracy. (shrink)

Nobody in this debate questions the point that neuroeconomics remains full of potential, and little else as yet. If so, that really is progress of sorts. I was getting afraid that we would have to open nominations for the Captain Ahab Award for obsessive work on the promotion of neuroeconomics.

Anna Seward (1742–1809) was a White English poet. This chapter is an excerpt from a letter that she sent to Josiah Wedgwood, who had sent her antislavery literature and asked her to write a poem on this topic. In her reply, Seward admits that she used to view transatlantic slavery as a necessary evil. Wedgwood’s letter, she claims, changed her mind, though she declines to write a poem about it. What makes this text valuable is in part that she (...) explains her previous proslavery views. Thus, Seward’s letter gives us insights into the reasoning of people in this period who supported slavery or at least failed to oppose it, as well as into the ways in which someone might change their mind about slavery when confronted with arguments and empirical evidence. It also raises important questions about epistemic culpability, complicity, and the obligation to speak out against injustice. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

How can literature, which consists of nothing more than the description of imaginary events and situations, offer any insight into the workings of "human reality" or "the human condition"? Can mere words illuminate something that we call "reality"? Bernard Harrison answers these questions in this profoundly original work that seeks to re-enfranchise reality in the realms of art and discourse. In an ambitious account of the relationship between literature and cognition, he seeks to show how literary fiction, by deploying (...) words against a background of imagined circumstances, allows us to focus on the roots, in social practice, of the meanings by which we represent our world and ourselves. Engaging with philosophers and theorists as diverse as Wittgenstein, Sartre, Merleau-Ponty, Foucault, Derrida, F. R. Leavis, Cleanth Brooks, and Stanley Fish, and illustrating his ideas through readings of works by Swift, Woolf, Appelfeld, and Dickens, among others, this book presents a systematic defense of humanism in literary studies, and of the study of the Humanities more generally, by a distinguished scholar. (shrink)

Unravels and assesses Hume's arguments against ethical ratinalism, and the different strands in his positive views, in the light of subsequent advances made in moral epistemology.

This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of (...) conceptual-scheme dependence, internalist pluralism provides a solution to significant theoretical problems, while doing so in a manner that is respectful of cultural diversity and religious sensitivities. (shrink)

Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers fictionalism about religious discourse (...) as a possible methodological standpoint from which to practice a tradition-neutral form of philosophy of religion. However, after examining some of the problems incurred by fictionalism, the paper concludes that fictionalism and religious diversity are uneasy bedfellows; which implies that fictionalism is unlikely to be the best theory to shape the practice of philosophy of religion in a multicultural context. (shrink)

Andrew Harrison; VI—Works of Art and Other Cultural Objects, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pages 105–128, https://do.

Harrison and Tanner argue that having children is morally wrong.

Jonathan Harrison; XII—A Philosopher's Nightmare or the Ghost Not Laid, Proceedings of the Aristotelian Society, Volume 67, Issue 1, 1 June 1967, Pages 179–188.

This volume is concerned with the concept of rationality and the interrelations between rationality, belief and desire in the explanation and evaluation of ...

Ross Harrison; IV*—Discounting the Future, Proceedings of the Aristotelian Society, Volume 82, Issue 1, 1 June 1982, Pages 45–58, https://doi.org/10.1093/aristo.

Jonathan Harrison; IX—The Third Dimension, Proceedings of the Aristotelian Society, Volume 61, Issue 1, 1 June 1961, Pages 151–168, https://doi.org/10.1093/aris.

Jonathan Harrison; III*—The Embodiment of Mind or What Use is Having a Body?, Proceedings of the Aristotelian Society, Volume 74, Issue 1, 1 June 1974, Pages 35.

Harrison, Helen Adelaide's first bishop, Francis Murphy, was baptised in Navan, County Meath, Ireland, on 24 May 1795. His parents were Arthur Murphy and Bridget nee Flood. Baptismal records suggest his siblings included John Joseph, Arthur, Catherine, John Joseph Michael and Christopher. It is unlikely that all of these survived for long because by the time Francis Murphy was Bishop of Adelaide, he was writing to 'my sister' and 'my brother'.

Jonathan Harrison; IX*—If I Know, I Cannot Be Wrong, Proceedings of the Aristotelian Society, Volume 79, Issue 1, 1 June 1979, Pages 137–150, https://doi.org/10.