Introduction to Global Military History provides a lucid and comprehensive account of military developments around the modern world from the eighteenth century up to the present day. Beginning with the background to the American War of Independence and the French Revolutionary wars and ending with the recent conflicts of the twenty-first century, this third edition combines fully up-to-date global coverage with close analysis not only of the military aspects of war but also its social, cultural, political and economic dimensions and (...) repercussions. The new edition includes a fully revised chapter on conflicts during the eighteenth century, updated coverage of events post-1990 and increased coverage of non-Western conflicts to provide a truly international account of the varied and changing nature of modern military history. Covering lesser-known conflicts as well as the familiar wars of history and illustrated throughout with maps, primary source extracts and case studies, it is essential reading for all students of modern military history and international relations. (shrink)

A global health archive consisting of podoconiosis tissue slides and blocks (which was collected and imported into the UK before the introduction of the Human Tissue Act), was donated to Brighton & Sussex Medical School in 2014. There is little guidance on the socioethical and legal issues surrounding the retrospective use of archived or ‘abandoned’ tissue samples, which poses a number of questions relating to the ethical standing of the archive. There is a great deal of interpretation in the guidelines (...) that are currently in existence; however, modern ethical principles cannot be applied as it is not feasible to either reconsent or retrospectively seek approval. Our research team believed that it was unethical to leave the archive in storage, as this option favours neither researcher nor subjects. Permission was obtained from the Human Tissue Authority and a local ethics board for the tissues to be utilized in on-going research on podoconiosis aetiology. There is a delicate balance between the benefits gained by society relating to the development and progress of scientific research and the risks to the donor regarding the reuse of their tissues. Clearer guidelines should be made available to ensure that researchers are able to reuse tissue archives in contemporary research. (shrink)

This Dictionary provides a wide range of coverage on a topic that has played a significant role in human society, from the early theoreticians and thinkers who proposed republican, democratic, and authoritarian innovations; to those who sought equality of classes, races, and genders; to those who insisted on hierarchy under a supreme leader, or god; and to those who had more practical economic, social, and ethical plans. This historical dictionary covers the most vital information on the persons, plans, and attempts (...) associated with utopianism that have been seen since ancient times. An introductory essay, chronology, 600 dictionary entries, an extensive bibliography, and an appendix listing the names and locations of utopian communities worldwide enable the reader to explore the Western mind's desire to improve the world and the lives of the people within it as utopianism has persisted over the centuries. (shrink)

James McCosh, president of Princeton College from 1868 to 1888, played a significant role in the American reception of evolution in the late 1800s – he was one of the more prominent clergyman to assuage the public’s fears of evolution while incorporating evolution into a conservative Christian worldview. McCosh was a prolific writer, whose books document his intellectual journey from hostility to acceptance of evolution. Three things will stand out in this overview that have not been emphasized in detail in (...) other works: James McCosh’s perspective on evolution dramatically changed over time; McCosh’s motivations for engaging in the evolution-religion debate serve to clear up confusion regarding McCosh’s final position on evolution; and the theological and philosophical basis for McCosh’s acceptance of evolution was established while McCosh was still hostile to evolution. His theological background therefore ‘pre-adapted’ him for evolution, and he was able to preach theology and evolution without substantially altering his theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhism and Christianity: The Meeting PlaceStephen MorrisUnquestionably one of the most intriguing documents unearthed in that explosive discovery at Nag Hammadi fifty years ago is The Gospel According to Thomas. It is exciting on many levels, and for Christians it constitutes both a boon and a challenge.As a ‘sayings collection,’ Thomas purports to offer us the oral teachings of Jesus. Thus it is a godsend not only for Christians (...) but for anyone in the world interested in what Jesus may have actually said.One might expect, however, that a Christian living today, who is imbued with the more traditional or orthodox understanding of what Christianity is all about, would find Thomas challenging. Jesus is presented differently and—equally important—so is his message. But it is not the case that this message is absent in the canonical gospels, only obscured. What Thomas essentially holds is present in Matthew, Mark, Luke, and John; but what is highlighted in Thomas is overshadowed in the others by narrative material. Still, if the canonical gospels are bearers of ‘good news,’ then what Thomas heralds is even ‘better news.’What is more is that the Gospel of Thomas must strike Buddhists as remarkable. Christianity is usually presented as centering on Christ (“The whole of Christianity hangs on these words: Christ is God”), 1 and not only discussion but interfaith dialogue almost invariably, from the Christian side, revolve around doctrine. But the focus in Thomas is not at all incompatible with Buddhism, at least as Zen portrays it, as will be shown. Indeed, paradoxically, Thomas—though an ancient Christian text—could conceivably make more sense to modern Zen philosophers than to contemporary Christian theologians.There is something else. John Cobb, engaging in dialogue with the Zen philosopher Masao Abe, has written: “Abe rightly points out that in Christianity there has been a problem about human reason, because it can come into conflict with divine revelation. He notes that Buddhism is free of this problem. Indeed, one of the attractions of Buddhism to Christians and to Westerners generally is that Buddhists seem quite free from the need to defend doubtful doctrines, because of their divinely grounded authority. One of the things Christians have most to gain through dialogue with Buddhists is a similar freedom.” 2 [End Page 19]Cobb’s point here is not insignificant. ‘Doubtful doctrines’ might not at all serve as the healthiest foundation for a spiritual life; and relying on them, taking refuge in them, can easily tend to ensnare rather than liberate the spirit. Many psychologists have pointed this out. For one thing, psychologists decry complacency, which some doctrines can help to foster. Thus, although psychology understands full well the need to develop our psycho-spiritual health on the one hand, it is often critical of religion and how it is practiced on the other.In this paper I intend to examine the Gospel of Thomas in the light of Zen Buddhism. There are three general but crucial areas concerning which Zen philosophers are unmistakably clear and absolutely adamant; and although in these areas Buddhism poses a stark contrast to orthodox Christianity, this is not the case when it comes to Thomas. Instead, Thomas appears to line up right beside Zen on these matters. What is more is that, standing together, Zen and Thomas would not only escape the criticism of modern psychology; they would join in leveling some of the same objections.Thus it seems to me that, while Buddhists would naturally find Thomas a most welcome and interesting document, Christians, could they only bracket the ancient doctrines with which they have been inoculated, would also discover a rich and refreshing version of the Christian message. Indeed, although jolting at first, it might be that Thomas offers a more pertinent, more realistic, and more reasonable presentation than do the canonical gospels themselves.Placing ThomasBefore proceeding it might be worthwhile, in the light of recent scholarship, to generally locate Thomas within the Christian framework. Clearly not orthodox, Thomas was at first assumed to be Gnostic; but that initial appraisal has turned out to be too quick and too casual, and now it is no longer widely held at all... (shrink)

Introduction: the use and abuse of Thomas Paine in the transatlantic world / Sam Edwards and Marcus Morris -- Part I. The image and idea(s) of Paine: origins, use and reuse -- The image of Tom: Paine in print and portraiture / W.A. Speck -- "I am made to say what I never wrote": deism, spiritualism and ventriloquizing Paine, c.1790s-1850s / Patrick W. Hughes -- All Paine: the American mind and the creation of the League of Nations and the (...) U.N. / Michael Holm -- The distortion of Thomas Paine's philosophy of government / Gary Berton -- Part II. Discovering and using Paine's radicalism -- "Revolutions are the order of the day": Atlantic fragments of Thomas Paine, c.1819-1832 / Matteo Battistini -- Posthumous Paine in the United Kingdom, 1809-1832: Jacobin or loyalist cult? / Matthew Roberts -- "The neglect of Paine seems particularly strange at the present political juncture": explaining British socialists' relationship to Paine, c. 1884-1914 / Marcus Morris -- Citizens of the world: Paine and the political prisoners transported to Australia / Tony Moore -- Part III. Remembering and remaking Paine -- Common sense on the Lower East Side: Thomas Paine and the era of immigration, c.1900-1950 / Louis Mazzari -- "A monument in every city?": Thomas Paine in memoriam / Theodore Marotta -- "He came from America didn't he?": the Thetford Statue controversy and the problem of Paine in transatlantic memory, c.1909-1970 / Sam Edwards -- Afterword: the struggle for Paine's memory and the making of American democracy / Harvey J. Kaye. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 181 reason that it provides the best arguments available to date against nuclear deterrence, but ultimately the arguments fail because the author takes as an apodictic premise what is actually a prudential judgment that no nuclear weapons could ever be used in a moral and ethical way. Professor Kenny is not only an Absolutist, but also a Determinist. The present reviewers are neither. University of Illinois-Urbana Champaign-Urbana, (...) Illinois Public Affairs Officer ROBERT BARRY, O.P. MATTHEW M. MURPHY United States At·ms Control and Disarmament Agency Art and Beauty in the Middle Ages. By UMBERTO Eco. Translated by Hugh Bredin. New Haven and London: Yale University Press, 1986. Pp. 131. $12.95. This is not a new work. As Umberto Eco himself states in the Preface of this book, the text was written in 1958 and published in 1959 as a single chapter of a four volume handbook on the history of aesthetics, written by various authors (Momenti e problemi di storia dell' estetica, Milano, Marzorati, 1959, vol. 1: 'Dall'antichita classica al barocco, pp. 115-230). No doubt it was due to the recent popularity in Europe and America of Mr. Eco's novel, The Name of the Rose (which subsequently inspired the film of the same title) that Yale University Press saw fit to translate and reissue this seminal work of the author. He wrote it when he was 26 years old and serving in the Italian army. Hugh Bredin, a senior lecturer in scholastic philosophy at Queen's University, Belfast, has simplified in the translation what the author claims was the "tortured syntax" of his impressionable youth. Nevertheless, one suspects that the style and context of this slim volume will appeal primarily to philosophers and not art historians, despite its ubiquitous presence in art bookstores and museum giftshops. The scope of Mr. Eco's work enables the reader to gain an overview of aesthetic problems which developed in Europe in the period between the sixth to the :fifteenth centuries, when the classical tradition inherited by the medieval world no longer provided adequate solutions. A thousand years of artistic and philosophical history are barely penetrated in so few pages, but Mr. Eco forthrightly proceeds to catalogue ideas and thinkers in chapters devoted to such topics as Transcendental Beauty, Symbol and Allegory, and the Aesthetics of Proportion and Light. As 18~ BOOK REVIEWS was evident in The Name of the Rose, the author has an encyclopedic knowledge of both classical and medieval sources (he gently chides Maritain for his ignorance of one of Bonaventure's definitions of beauty, p. 24). As professor of semiotics his understanding of words and images is impressive (he takes a whole page to explain the visual applications of Vitruvius's use of the word euritmia, pp. 65-66). But after repeated eitings of relevant quotations from various medieval works-some in outright conflict with one another-the reader has no satisfying sense of what was the "medieval " view of art and beauty. Rather a mosaic of interesting and diverse facts emerges in the thematic structure of the book which cuts across chronological, geographical, and cultural boundaries. Thus, for instance, one learns in the chapter on the Aesthetics of Light that St. Augustine preferred equilateral to scalene triangles, Hugh of St. Victor considered green to be the most beautiful of colors, the Limbourg brothers in painting miniatures had no use for sfiirnatura just as Chretien de Troyes had no use for it in literature, and the Christian image of God as Light traced its pedigree to the Semitic Baal and the Egyptian Ra with heavy doses of Plato and Arab pantheism thrown in as contributing influences. This dizzying effect of so much intelligent trivia, forcibly pieced together in an effort to arrive at a persuasive conclusion, backfires and ultimately works ag:iinst Art and Beaiity in the Middle Ages in much the same way that the plot in The Name of the Rose suffered from a surfeit of scholastic argumentation. Mr. Eco, in an attempt to bedazzle his readers with facts, merely blinds them to the point. Other authors have written about art in the Middle Ages, and they were successful... (shrink)

The present article relates the discussion about the definition of aesthetics and the concepts used in it. The author presents the views of, mainly Anglo-Saxon, thinkers, such as Clive Bell, Morris Weitz, Timothy Binkley, and Robert J. Matthews. The problems and controversies connected with the subject of the article are considered in the context of an aesthetic argumentation.

Lässt sich Kunst definieren? Von vielen analytischen Kunstphilosophen wird das bezweifelt. Für sie ist der Kunstbegriff ein “offener Begriff”, der auf unterschiedlichste Phänomene angewandt werden kann, selbst wenn diese keine gemeinsame Eigenschaft miteinander verbindet. Wer danach fragt, was Kunst denn eigentlich sei, verkennt in ihren Augen das Wesen des Kunstbegriffs. Träfe diese Auffassung zu, wären philosophische Theorien über das Wesen der Kunst bloße Spekulation. Der Streit um den Kunstbegriff, der bis heute nicht beigelegt ist, ist deshalb ein Streit um die (...) Grundlagen und die Möglichkeit einer Ästhetik der Kunst. Der Band stellt die wichtigsten Protagonisten dieses Streits in Aufsätzen vor, die hier größtenteils zum ersten Mal in deutscher Übersetzung vorliegen. Er enthält Beiträge von Berys Gaut, William E. Kennick, Maurice Mandelbaum, Robert J. Matthews, Robert Stecker, Morris Weitz und Paul Ziff. (shrink)

George Fletcher, a foremost scholar in the fields of comparative and international criminal law, was a friend and colleague of Herbert Morris, a renowned scholar and teacher of law and philosophy at the UCLA School of Law. To commemorate and honor the late Herbert Morris, who died in 2022, Fletcher has assembled and edited the selection of essays in this book. Many of the contributors knew Morris on a personal and an academic level. Others only knew of (...) Morris by reputation. The essays fall into four categories: Criminal Law and Theory, Personal Reflections, Art and Literary Criticism, and Law and Religion. This commemorative volume reflects Fletcher's respect and admiration for his friend's accomplishments and lifetime achievements. "In two essays, the late Professor Herbert Morris addresses the fundamental issue in criminal law, whether thoughts alone could constitute a basis of criminal liability. The first essay was "Punishment for Thoughts" and the second, "Persons and Punishment". I consider these two of the most important articles ever published on the theory of criminal law." George Fletche. (shrink)

Summary This paper examines the entomological investigations carried out by the French naturalist Henri-Louis Duhamel du Monceau during a series of insect epidemics that ravaged France in the second half of the eighteenth century.1 This article began as a paper for Pamela H. Smith's ?Knowledge in Transit? graduate seminar. I would like to thank the participants of that seminar for comments and feedback. I would also like to thank Pamela Smith, Carl Wennerlind, Anya Zilberstein, Christopher L. Brown, Charly Coleman, (...) class='Hi'>Matthew Jones, Peter Walker and Melissa Morris for their suggestions and comments on this paper. Finally, thanks to Vanessa Copeland for invaluable assistance in the archives in Paris. The author acknowledges support from the Social Sciences and Humanities Research Council of Canada and the Graduate School of Arts and Sciences, Columbia University. It shows how a particularly fierce invasion of caterpillars in the Angoumois region in the 1760s sparked theoretical debates about the nature of animal generation between academic naturalists, farmers, provincial officials and amateur naturalists. As part of a wider effort to reform agricultural production in France, Duhamel du Monceau sought to eliminate vernacular understandings of insect generation and to reform local pest control techniques. In his attempt to develop a body of pest-control knowledge grounded in the systematic observation of insect generation, however, Duhamel du Monceau relied heavily on the efforts of amateur naturalists. The paper shows how he mobilized a nation-wide network of entomological observers, and collected specimens and observational reports from farmers, improving landlords and local officials throughout France. Some informants did not only act as ?mere? observers, but formulated their own causal claims about insect generation that sometimes contradicted those of their metropolitan counterpart. Finally, it demonstrates that a ?patriotic? discourse that joined agricultural improvement and civic virtue provided a powerful impetus for the formation of collaborative relationships between academic naturalists, state officials and enlightened agricultural improvers. (shrink)

Im Zentrum des vorliegenden Sammelbandes steht die Frage nach dem Bösen in Religionen, die als monotheistisch verstanden werden oder für die zumindest die Herrschaft des Hauptgottes über alle anderen Götter und Mächte ein entscheidendes Anliegen ist. Der Schwerpunkt liegt auf dem sich formierenden Judentum und Christentum sowie dem Alten Testament. Besonderes Interesse gilt den Texten aus Qumran, und darüber hinaus erfolgt ein Blick auf mittelalterliche Heiligenlegenden. Die Beiträge des Bandes zeigen, dass es in den antiken jüdischen und christlichen Texte eine (...) große Vielfalt von Verkörperungen des Bösen gibt, sei es extern als Dämon oder Teufel, sei es intern als die menschliche Fähigkeit, Böses zu tun. Außerdem stellt sich heraus, dass in der jüdisch-christlichen Literatur Dualismus nicht grundsätzlich abgelehnt wird, aber nur Formen von Dualismus vorkommen, in denen das Böse Gott und dem Guten letztlich untergeordnet ist. Mit Beiträgen von: Jörn Bockmann, Miryam T. Brand, Jan Dochhorn, Matthew Goff, Erkki Koskenniemi, Michael Morris, Hector M. Patmore, Susanne Rudnig-Zelt, Markus Saur, Ryan E. Stokes, Oda Wischmeyer, Benjamin Wold. (shrink)

Introduction by Ralph McInerny The essays in this volume, indebted in great part to Jacques Maritain and to other Neo-Thomists, represent a contribution to an understanding of beauty and the arts within the Aristotelian-Thomistic tradition. As such they constitute a different voice in present-day discussions on beauty and aesthetics, a voice which nonetheless shares with many of its contemporaries concern over questions such as the relationship between beauty and morality, public funding of the arts and their educational role, objective and (...) universal standards of what is beautiful. In the tradition in which the contributors of this volume reflect, beauty manifests itself in the order of the universe, an order that provides human reason with a window onto the transcendent. For Aristotle and Aquinas the natural order grounds both art and morality, and yet it is this very order which has been called into question by modern science and philosophy. Instead of pointing us to a suprahuman order, the beautiful then points to the order of human freedom and creativity. Reflection on the beautiful since the modern philosopher Immanuel Kant has thus often taken a subjectivistic turn. Because of the importance of beauty and art in human existence, in man's education and life as a moral and political being, an alternative should be sought to any reduction of the beautiful to a purely subjective experience or cultural construct. The Aristotelian-Thomistic tradition, in dialogue with modern and contemporary conceptions of the beautiful, provides us with just that alternative, and thus the essays herein represent a decisive step in the "journey for Thomistic aesthetics." THE CONTRIBUTORS: In addition to the editor, the contributors to the volume are: Brian J. Braman, Matthew Cuddeback, Christopher M. Cullen, S.J., Patrick Downey, Desmond J. FitzGerald, Donald Haggerty, Wayne H. Harter, Jeanne M. Heffernan, Thomas S. Hibbs, Gregory J. Kerr, Joseph W. Koterski, S.J., Daniel McInerny, Ralph McInerny, James P. Mesa, John F. Morris, Ralph Nelson, Katherine Anne Osenga, Carrie Rehak, Stephen Schloesser, S.J., Francis Slade, John G. Trapani, Jr., and Henk E. S. Woldring. ABOUT THE EDITOR: Alice Ramos is associate professor of philosophy at St. John's University. (shrink)

continent. 1.4 (2011): 242—252. Introduction The following two works were produced by visual artist Jonas Staal and writer Vincent W.J. van Gerven Oei during a visit as artists in residence at The Bag Factory, Johannesburg, South Africa during the summer of 2010. Both works were produced in situ and comprised in both cases a public intervention conceived by Staal and a textual work conceived by Van Gerven Oei. It was their aim, in both cases, to produce complementary works that could (...) be read “through each other,” in which the movement of artistic construction would be imitated by textual deconstruction and vice versa. Both works deal with the way in which capital, apartheid, and monumentality are interwoven in South-African society. The Missing Link addresses a monument for democracy, erected on the premises of a private corporation running both an amusement park and the Apartheid Museum franchise. The textual intervention accompanying this public intervention investigates the limits of the inclusiveness of the anti-discrimination section in the South-African constitution, itself a monumental work of democracy. The Monument for the Distribution of Wealth deals with the history and eventual dissolution of a monumental square, commemorating the Soweto Uprising, in one of the poorest townships of Johannesburg. The history accompanying this public dismemberment of memory is equally fragmented, which is expressed by the many voices recounting uncertain and perhaps even irrelevant “facts” about the genius loci, the way in which the memorial space has actually entered into the memory of the inhabitants surrounding it. Next to their individual practices, Staal and Van Gerven Oei have worked together on a number of projects ever since 2007, including several art residencies. Their work involves an investigation of the different interfaces between art, politics, and public space in media ranging from theater and public interventions, to video installations and (co-authored) textual works. The Missing Link Missing Link (1) Missing Link (2) Missing Link (3) Intervention on the monument entitled The Seven Pillars of the Constitution , part of the Apartheid Museum in Johannesburg, South Africa. The Seven Pillars represent the constitutional values propagated in South Africa since the abolition of the apartheid regime. The monument and museum were built by the Gold Reef Resorts corporation, which is also responsible for the theme park and casino next to it. By placing the word “capitalism” on the wall surrounding the museum, the capitalist system and the constant social divisions that it implies are interpreted as sophistic continuations of apartheid politics. Through the capitalist system, apartheid is still operational within South African society. Whereas during the apartheid regime, the separation clearly ran along race divisions, in the current, “democratic” system, the same actual separation is sustained without it being an explicit element of the foundations of the country, i.e. the constitution. This intervention foregrounds the constant role of capitalism is both periods. At the same time the intervention acknowledges that contemporary Western artisthood is a mirror of the privileges that are offered by the capitalist system, and the type of artist that it produces. The intervention initiates a critical discourse concerning the capitalist system situated within the disaster of capitalism itself, in other words: through the desire to break with the presumption that art would be able to operate outside the capitalist system and to confirm that art—and the artist himself—is in fact modeled on this system. The public intervention by Staal was supplemented by a textual intervention by Van Gerven Oei: a proposition to alter the seventeenth amendment of the South African constitution. Even though the anti-discrimination legislation in South-Africa is one of the most stringent and inclusive in the world, one factor—wealth—remains outside its scope, thus continuing the schisms along racial lines produced during the apartheid regime: §9.3. The state may not unfairly discriminate directly or indirectly against anyone on one or more grounds, including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language, birth, and wealth. Monument for the Distribution of Wealth Intervention concerning the June 16 Memorial Acre in Central Western Jabavu, one of the poorest townships of Johannesburg. The monument comprises a park on which different are placed recalling an important protest the black population against the former apartheid regime. In 1976, from a school adjacent to the park, they started a massive protest against the introduction of Afrikaans in the school curriculum. The police reacted violently, and shot several hundreds of students. The construction of the June 16 Memorial Acre was started in 2005, and from the start was the paragon of corruption. Coordinated by local politicians, some family members of the protest leader from 1976 gained control of the realization of the monument, outside the regulation through external institutions. The available budget of 41 million rand (at that time well over 5 million euro) was largely embezzled. In the meantime, the monument has become fully dilapidated and defaced. The park has become overgrown with weeds and covered in a layer of dirt, and the local population is slowly plundering the square to use the material for the construction and decoration of their own houses. The Monument for the Distribution of Wealth develops the dynamics already existent around the June 16 Memorial Acre. Without obtaining official permission in advance, several local inhabitants were hired to break down the monument, sort the materials, and offer it to the neighborhood. Thus, the redistribution of wealth after the fall of the apartheid regime is finally taking place, albeit from the mere remains of the capital that was once invested in the community. The words “monument” and “for free” are spray-painted on the stacks of material, both in English and Zulu, as these are locally the most common languages. Van Gerven Oei supplemented Staal’s public intervention with an account of the history of the monument based on a series of interviews. The account clarifies how the different interests within the protest 1976 are reflected in the exceeding decay of the park, and how in the end those interests were represented by the June 16 Memorial Acre. Monument for the Distribution of Wealth 1: Removing stones Monument for the Distribution of Wealth 3: Pulling down statues Monument for the Distribution of Wealth 4: Offering the material Monument for the Distribution of Wealth 5: Offering the material Monument for the Distribution of Wealth 6 The next day A Fragmentary History of the Monument for the Distribution of Wealth, Formerly Known as the June 16 Memorial Acre in Central Western Jabavu, Soweto Vincent W.J. van Gerven Oei The following text, based on interviews and online research aims to provide parts of a history of the park in front of Morris Isaacson High School in Central Western Jabavu, Soweto. The idea for the transformation of the park into a memorial site has its source in the events of June 16, 1976: the start of the the student uprising in Soweto. The development of the park was started in the early 1980s, and the actual transformation into a memorial site, the June 16 Memorial Acre, was initiated in 2005. Over the last few years, several monumental additions have been made to the park: A marble monument with three pillars was revealed on June 16, 2006. A sculpture of a book and several billboards on June 16, 2008. A sculpture of student leader Tsietsi Mashinini on June 16, 2010. The park was transformed into the Monument for the Distribution of Wealth on August 3, 2010. According to the entry “Youth Struggle” on the website South African History Online, the Bantu Education Act was introduced in 1953 . In 1954 , Dr Verwoerd, Minister of Native Affairs, stated: “What is the use of teaching the Bantu child mathematics when it cannot use it in practice? That is quite absurd.” According to the entry “Soweto uprising” on Wikipedia, the Afrikaans Medium Decree was issued in 1974 , forcing all black schools to use Afrikaans and English in a 50-50 mix as languages of instruction. The Regional Director of Bantu Education (Northern Transvaal Region), J.G. Erasmus, told Circuit Inspectors and Principals of Schools that from January 1, 1975 , Afrikaans had to be used for mathematics, arithmetic, and social studies from standard five (7th grade). English would be the medium for general science and practical subjects. Indigenous languages would be used for religion instruction, music, and physical culture. According the entry “Soweto uprising” on Wikipedia, on April 30, 1976 , students from the Orlando West Junior School in Soweto went on strike, refusing to go to school. Their example was followed by other schools in Soweto. A student from Morris Isaacson High School, Toboho “Tsietsi” Mashinini, proposed a meeting on June 13, 1976 to discuss further action. According to Weizmann Hamilton’s article “The Soweto Uprising 1976,” which appeared in the September 1986 edition of Inqaba Ya Basebenzi (Fortress of the Revolution), on June 13, 1976 , the South African Students’ Movement called a meeting at the Donaldson Community Center in Orlando. 300-400 Students representing 55 schools decided to hold a mass demonstration on June 16. According to Brian Mokhele, member of the Joint Community Safety Forum, Dr Edelstein was the first victim of the Soweto uprising and killed the day before the march on June 15, 1976 . Edelstein was an administrator at the pass office in Jabavu and gave golf courses to the local community. Edelstein was put in a garbage bin and pierced by pickaxes. The garbage bin was left at the very spot of the murder for many years. A few years ago, a child was beheaded at the same spot, and the basketball court next to it has been abandoned since. According to Marcus Neustetter, founder of the Trinity Session, this story is untrue. According the entry “Soweto uprising” on Wikipedia, on June 16 , Tsietsi Mashinini led students from Morris Isaacson High School to join up with others who walked from Naledi High School. A crowd of between 3,000 and 10,000 eventually ended up near Orlando High School. According to Raymond Marlowe, a local photographer, Tsietsi Mashinini was heading the march. According to the entry “Hector Pieterson” on Wikipedia, Dr Edelstein died on June 16, 1976 , stoned to death by mob and left with a sign around his neck proclaiming “Beware Afrikaaners.” The first child to die that day was called Hastings Ndlovu. According to Pat Motsiri, Orlando West is claiming struggle heritage through the Hector Pieterson Museum, while Hector Pieterson was from Jabavu. According to Pat Motsiri, his generation effectively struggled between 1980 and 1991, forcing the release of Nelson Mandela and negotiations with the apartheid regime while the 1976-generation was safely in exile. Nevertheless, this has not been recognized in any monument. After the abolition of apartheid, the generation from 1976 returned from exile, occupied important government and ANC positions, creating an abundance of 1976 memorials and refusing to acknowledge that this was only possible because of the younger generation’s struggle. He calls this a generational conflict. According to Archibald Dlamini, the park officer responsible for the Memorial Acre, he started working for the municipality in 1978. In 1981/82 , Isaac Makhele from Pimville, who used to work in the cemetery business, was the first developer of the park. It used to be just a normal park until City Parks decided to develop the Memorial Acre in 2006. In 2007 the work was stopped by the community. According to Brian Mokhele, he left the country in 1989 after he participated in the riots of 1986. But when he returned in 1999 he found that nothing had changed. He says that they were promised to be protected by the Constitution, but that reality is different. The police uses fear to suppress them so that they don’t come out to talk openly. He has been arrested twice, both times harassed and tortured by the police, but in the end always released without indictment. He says that this is their way to threaten communities to back off from politics. According to Moses, who is sitting outside rolling a joint, Brian knows everything. He tells Brian to tell me everything he knows. According to Brian Mokhele, Tsietsi Mashinini was possibly murdered in 1990 during his exile in New York. Two weeks before he was supposed to return to South Africa, his papers in order, he was found dead under mysterious circumstances. His coffin was sealed when he was buried. According to Pat Motsiri, he came up with the idea for the Memorial Acre in 2003 . He submitted the documents for the proposal to the council, which sidelined him as soon as the budget came out in 2005 . According to Brian Mokhele, there was on estimation R 41,000,000 spent to redesign the park and turn it into the Memorial Acre. The millions were divided by Amos Masondo, the mayor of Soweto, the local councilor Bongani D. Zondi, and the director of the city of Johannesburg, Pat Lephunya. They were dividing the money between several contractors: Tsietsi Mashinini’s brothers were involved in the development of the park, they got the tender to do the green areas, the landscaping. Construction was done by other companies, some did the paving, the toilets, etc. EMBA, a private company appointed by the municipality was in control of the money flow, but the money was quickly gone. According to Raymond Marlowe, the contractor bought a BMW with the money. According to Archibald Dlamini, the Mashinini brothers got the tender, so the space would look more like the other places around in Soweto. It was agreed that after they were done, they would return the property to the municipality. They did whatever they could do. According to Mafaisa, a member of the Jabavu business community, he was one of the contractors for the landscaping and the pavement under Mpho Mashinini, one of the brothers. He says that I should contact Mavi for information on Mpho. According to Poi Stuurman, a local youth worker, Mafaisa is one of the guys who ran away with the money. According to Mavi, Mpho Mashinini was never a contractor. The contracts were organized by Sbu Butelezi, the former head of the Gauteng Department for Public Works. The June 16 Foundation and the Mashinini brothers will be the beneficiaries of the park when it is finished. According to Brian Mokhele, City Parks did not accept the Memorial Acre because it was not finished. The rest of the year, the unfinished park is not maintained, as should have happened. This was done deliberately so that in the end they can just clean the whole thing up and have a reason to redo the whole park. According to Brian Mokhele, the Mashinini brothers now work for the government. People that manipulate for money purposes always come from the government’s side. Because the park was left unfinished, the people from the neighborhood are taking away the stones to decorate their own homes with. According to Archibald Dlamini, because City Parks doesn’t accept responsibility of the park, he officially has nothing the guard, except for his cottage, which is municipal property. The thieves come at night and destroy the park, but he cannot do anything because he is sleeping. According to the website of the Thanda Foundation on June 16, 2006 a bronze statue of Hector Pieterson, the first child to die in the 1976 protests, made by Kobus Hattingh and Jacob Maponyane was unveiled in the Maponya Mall in Soweto. The statue is sculpted after the famous image shot by Sam Nzima of Mbuyisa Makhubo carrying the dead body of the boy. The sculpture was sponsored by the Thanda Foundation, founded by the Swedish entrepreneur Dan Olofsson and South-African entrepreneur Matthews Phosa. According to the official website of the City of Johannesburg, the Memorial Acre and Artwork were unveiled in 2006. According to a blog post on sowetouprisings.com, the Memorial Acre was still under development on July 24, 2006. According to Archibald Dlamini, City Parks only cleans up the park once a year just before the June 16 celebrations. Everybody is waiting for the Mashinini brothers to finish their job. The last time he talked with them was in 2007 . According to a sign on the school grounds of the Morris Isaacson High School, the June 16 Trail will be finished in 2008 . According to a blog post on sowetouprisings.com, the Memorial Acre contains another monument erected in Tsietsi’s honor. The monument was created as part of the Sunday Times Heritage Public Art program. Its physical form resembles a giant book which symbolizes the crisis in education experienced in 1976. On the face of the book is the map of the route taken by the students from Morris Isaacson High School in Central Western Jabavu to Phefeni Junior Secondary in Orlando West (currently the site of the Hector Pieterson Museum), while the back cover of the ‘book’ is inscribed with a tribute to Tsietsi Mashinini. The monument was revealed on June 16, 2008 . According to Marcus Neustetter, the billboards on the Memorial Acre were part of a school project realized in 2008. Following several workshops, the students from different high schools along the June 16 Trail were invited to work with artists on the billboards, while the neighborhood community was invited to watch the process during the festivities on June 15 and 16, 2008 . The billboards were supposed to be removed because of construction works on the Memorial Acre, which never ended up happening. According to Brian Mokhele, the former toilet facilities were converted into a house for the park officer. This park officer has been working for city parks for more than 12-15 years, but does nothing here, because the park, including the new toilet buildings, is not finished. The government is now moving around looking for people to take this job because they stopped it. They confronted everybody who was going in and chased them away. According to John, in 2009 , some girls, around 16 or 17 years old, were raped by four men who had been drinking in a local shebeen. When the bar quit they said that they would go home by car, but instead raped the girls on the Memorial Acre nearby. This happened in the unfinished toilets, because the doors couldn’t be closed. According to Brian Mokhele, there used to be some fences around the park because of the construction work that was eventually stopped, but these were also stolen. According to Archibald Dlamini, people from the neighborhood started about two and a half years ago, and the last piece was stolen near the end of 2009 . Sometimes he would catch someone with a roll of fence, and then use it for his own cottage. According to the official website of the City of Johannesburg, a statue of Tsietsi Mashinini by Johannes Pokhela was revealed on June 16, 2010 , “Youth Day.” According to Shirley Makutoane, deputy principal of Isaac Morrison High School, the statue of Tsietsi Mashinini, funded by the June 16 Foundation, has temporarily been placed within the school perimeter. The statue will be moved to the Memorial Acre when it will be finished, in 2011 . According to Brian Mokhele, beside the June 16 Foundation, there is also a June 16 Memorial Acre Foundation. Both foundations are quarreling about the money involved in the Memorial Acre project. Nobody knows who’s involved in them. According to Marcus Neustetter, the June 16 Foundation consists of people that were part of 1976 protest movement, local government officials, representatives of the Hector Pieterson Museum, and the council. According to students from the Isaac Morrison High School, the statue of Tsietsi Mashinini is on the school ground because on the Memorial Acre it would be vandalized by youths from White City, an adjacent neighborhood. Accorcing to Brian Mokhele, the statue of Tsietsi should eventually be mounted on the Memorial Acre. It is wrong that the statue is in the school at the moment, because it is not a public school. He wants the statues to depict the massiveness of the force that was coming into Soweto after the protests. According to Brian Mokhele, City Parks, City of Jo’burg, City Lights, and SAPS are making some sort of plan to take the plan back. They want to remove the trees from the Memorial Acre, and redesign the Memorial Acre into a relaxing park, without political content. They want to depoliticize the square. In doing so,they will have their own employment and not use local workforces. According to Brian Mokhele, the community wants to remove the monuments, amphitheater, and sculptures from the Memorial Acre because they do not resemble anything. The sculptures should be depicting the truth of what happened, because the Memorial Acre is a political heritage site. He wants to involve the people that actually participated in the struggle to make the monument so that everyone can enjoy it and get a better understanding of the struggle heritage. Therefore, he proposes collective ideology in which everyone has a say. This would prevent future vandalization of the monument. According to Pat Motsiri, the sculptures must depict the event around June 16, 1976. Like the story of Dr Edelstein, who was pierced by pickaxes, forced into a garbage bin and burned alive. According to Jonas Staal, the Memorial Acre should be destroyed, its elements stacked on pallets, thus forming the Monument for the Distribution of Wealth . According to Mafaisa, his men can do the work quickly. He has about twenty men working under him. (shrink)

A collection of William Morris' letters and lectures on his home furnishings firm, stained glass, textiles, furnishing and decorating a house, printing, and art and society.

I distinguish two ways of explaining our capacity for ‘transparent’ knowledge of our own present beliefs, perceptions, and intentions: an inferential and a reflective approach. Alex Byrne (2011) has defended an inferential approach, but I argue that this approach faces a basic difficulty, and that a reflective approach avoids the difficulty. I conclude with a brief sketch and defence of a reflective approach to our transparent self-knowledge, and I show how this approach is connected with the thesis that we must (...) distinguish between a kind of self-knowledge that is of oneself as agent and another kind that is of oneself as patient. (shrink)

Henry Morris (1889-1961), the great educational philosopher, and initiator of the integrated community educational centre - embodied in the Cambridgeshire village college system - was county education officer and had his first 'memorandum' on the concept of community education printed by the Cambridge University Press. 1984 is both the 60th anniversary of his first memorandum and the 400th anniversary of the Press and this commemorative book will be published to coincide with a number of events to celebrate that. The (...) book is a collection of his papers, mainly about community education, edited by Professor Harry Re;e, who is closely associated with the Community Education Development Centre in Coventry. (shrink)

Matthew Arnold was born at Laleham-on-Thames on 24 December 1822 as the eldest son of Dr Thomas Arnold and his wife Mary. He was educated at Winchester College, his father's old school; Rugby, where his father was headmaster; and Oxford. In 1851 he was appointed Inspector of Schools, pursuing this taxing career to support his wife and family until his retirement in 1886. He published his first volume of verse, The Strayed Reveller, and other Poems, in 1849 followed by (...) Empedocles on Etna, and other Poems (1852) and five further collections which appeared, with a diminishing number of new poems in each, between 1853 and 1867, after which his creative gift appeared to dwindle still further and he published little poetry. His career as a writer of prose began to take over after his election to the Professorship of Poetry at Oxford in 1857. Stimulated by preparing his lectures, many of the earliest published in 1865 as Essays in Criticism (First Series), he turned increasingly to the vigorous and widely ranging polemical commentaries on culture, religion, and society which were to make him known at home and abroad as the foremost critic of his day. He died suddenly of heart failure on 15 April 1888 while awaiting at Liverpool the arrival of his married daughter from America. (shrink)

This annotated critical edition is the first attempt to make Morris's 42,000-word verse sequence accessible to a modern audience.

Merleau-Ponty's Developmental Ontology shows how the philosophy of Maurice Merleau-Ponty, from its very beginnings, seeks to find sense or meaning within nature, and how this quest calls for and develops into a radically new ontology. -/- David Morris first gives an illuminating analysis of sense, showing how it requires understanding nature as engendering new norms. He then presents innovative studies of Merleau-Ponty's The Structure of Behavior and Phenomenology of Perception, revealing how these early works are oriented by the problem (...) of sense and already lead to difficulties about nature, temporality, and ontology that preoccupy Merleau-Ponty's later work. Morris shows how resolving these difficulties requires seeking sense through its appearance in nature, prior to experience—ultimately leading to radically new concepts of nature, time, and philosophy. -/- Merleau-Ponty's Developmental Ontology makes key issues in Merleau-Ponty's philosophy clear and accessible to a broad audience while also advancing original philosophical conclusions. (shrink)

Thomas V. Morris introduces philosophical theology, examining God's goodness, power and knowledge; God's relationship to creation and time; and God's Incarnation and Trinity. A Contours of Christian Philosophy book. 180 pages, paper.

For several decades, Dr. Morris has worked primarily with twoproblems: the development of a general theory of signs, and thedevelopment of a general theory of value. He approached both problemsin terms of George Mead's theory of action or behavior. This bookbrings together these two lines of development. For several decades, Dr. Morris has worked primarily with two problems: the development of a general theory of signs, and the development of a general theory of value. He approached both problems (...) in terms of George Mead's theory of action or behavior. This book brings together these two lines of development. In many languages there is a term like the English "meaning" which has two poles: that which something signifies and the value or significance of what is signified. The nature of signification and significance, as well as their relations within human behavior, is the subject matter of this book. This book is addressed to philosophers and to students of the behavioral sciences, but it will also appeal to anyone seriously interested in the study of human communication. (shrink)

How should thought and consciousness be understood within a view of the world as being through-and-through physical? Many philosophers have proposed non-reductive, levels-based positions, according to which the physical domain is fundamental, while thought and consciousness are higher-level processes, dependent on and determined by physical processes. In this book, Kevin Morris's careful philosophical and historical critique shows that it is very difficult to make good metaphysical sense of this idea - notions like supervenience, physical realization, and grounding all fail (...) to articulate a viable non-reductive, levels-based physicalism. Challenging assumptions about the mind-body problem and providing new perspectives on the debate over physicalism, this accessible and comprehensive book will interest scholars working in metaphysics, philosophy of mind, and philosophy of science. (shrink)

This book provides a radical alternative to naturalistic theories of content, and offers a new conception of the place of mind in the world. Confronting the scientific conception of the nature of reality that has dominated the Anglo-American philosophical tradition, Morris presents a detailed analysis of content and propositional attitudes based on the idea that truth is a value. He rejects the causal theory of the explanation of behavior and replaces it with an alternative that depends upon a rich (...) conception of the behavior we explain with references to state of mind. His lucid and detailed exposition of this controversial arguments poses an emphatic challenge to the naturalistic orthodoxy in areas as diverse as metaphysics, ethics, and cognitive science. (shrink)

Colin Morris traces the origin of the concept of the individual, not to the Renaissance where it is popularly assumed to have been invented, but farther back, ...

In lieu of an abstract, here is a brief excerpt of the content:Full Collection of Personal NarrativesAustin Morris, Lisa P., Jeanne Kerwin, Jean Watson, Eve Makoff, Brent R. Carr, Anonymous One, Michelle Prong, Laura J. Hoeksema, Tracy R. Wilson, Frances Rieth Maynard, Laura A. Katers, and Maggie Taylor• Against Their Wishes: The Gift of a Goodbye• Lisa’s Story• Unbefriended• The Clinical Ethics Consult: Transforming Ambivalence to Action• Side Stepping The Issues: Disappointment With An Ethics Consult For A Medically High (...) Risk Patient• My Father Dies Alone• Whose Voice Matters? The Role of Ethics Consultation in Supporting the 16-Year-Old Healthcare Decision-Maker of a Critically Ill Neonate• The Healing Power of an Ethics Consult• Clinical Ethicists: Can They Help Families in Their Times of Need?• “It’s All Personal”• Fault Lines• Difficult, Difficult, Lemon, DifficultCopyright © 2024 Johns Hopkins University Press... (shrink)

Quine's set theory, New Foundations, has often been treated as an anomaly in the history and philosophy of set theory. In this book, Sean Morris shows that it is in fact well-motivated, emerging in a natural way from the early development of set theory. Morris introduces and explores the notion of set theory as explication: the view that there is no single correct axiomatization of set theory, but rather that the various axiomatizations all serve to explicate the notion (...) of set and are judged largely according to pragmatic criteria. Morris also brings out the important interplay between New Foundations, Quine's philosophy of set theory, and his philosophy more generally. We see that his early technical work in logic foreshadows his later famed naturalism, with his philosophy of set theory playing a crucial role in his primary philosophical project of clarifying our conceptual scheme and specifically its logical and mathematical components. (shrink)

Written by a leading expert, this is the ideal guide to the only book Wittgenstein published during his lifetime, the _Tractatus Logico-Philosophicus_. Michael Morris makes sense of Wittgenstein’s brief but often cryptic text, highlighting its key themes. He introduces and analyzes: Wittgenstein’s life and the background to the _Tractatus_ the ideas and text of the _Tractatus_ the continuing importance of Wittgenstein's work to philosophy today, Wittgenstein is the most important twentieth-century philosopher in the English speaking world. This book will (...) be essential reading for all students of philosophy of language and metaphysics. (shrink)

In this textbook, Michael Morris offers a critical introduction to the central issues of the philosophy of language. Each chapter focusses on one or two texts which have had a seminal influence on work in the subject, and uses these as a way of approaching both the central topics and the various traditions of dealing with them. Texts include classic writings by Frege, Russell, Kripke, Quine, Davidson, Austin, Grice and Wittgenstein. Theoretical jargon is kept to a minimum and is (...) fully explained whenever it is introduced. The range of topics covered includes sense and reference, definite descriptions, proper names, natural-kind terms, de re and de dicto necessity, propositional attitudes, truth-theoretical approaches to meaning, radical interpretation, indeterminacy of translation, speech acts, intentional theories of meaning, and scepticism about meaning. The book will be invaluable to students and to all readers who are interested in the nature of linguistic meaning. (shrink)

Thomas V. Morris discusses life, death, religion, the nature of faith and more. This captivating book is ideal both for thoughtful unbelievers who consider Christianity unreasonable, and Christians wanting to know how to share their faith with sceptics. Writing in an engaging, conversational style, Morris takes an intriguing new look at the big questions that keep coming up -- questions about life, death, God, religion, the nature of faith, the formation of an adequate worldview, and the meaning of (...) life. Morris explores these kinds of questions in an earnest yet thoroughly entertaining and easily readable way, relating numerous personal anecdotes, incorporating intriguing material from the films of Woody Allen and the journals of Tolstoy, and using the writings of the seventeenth-century genius Blaise Pascal as a central guide. (shrink)

Real Likenesses presents a radical new approach to artistic representation. At its heart is a serious reconsideration of the relationship between medium and content in representational art, which counters current dominant theories that make attention to the former inevitably a distraction from attending to the latter. Through close analysis of paintings, photographs, and novels, Michael Morris proposes a new understanding of the real likenesses we encounter in representational art; what they are, how they are made present to us, and (...) how they are created. The result is an intuitive way of thinking about how these art forms work. (shrink)