Book Description
Examines the postmodern implications of Whitehead's metaphysical system.
Customer Reviews:
Brilliant Illumination of Whitehead's Relevance.......2007-05-15
In Whitehead's Radically Different Postmodern Philosophy, David Ray Griffin makes the strongest possible case for the importance today of Alfred North Whitehead's philosophical legacy. Griffin shows that Whitehead, in a series of books published in the 1920s and 1930s, made great advances toward solving key philosophical problems that had puzzled and essentially defeated all the great names in Western philosophy from Descartes on. Griffin, as is usual in all of his writings, makes his case for Whitehead's relevance carefully, with due attention to and accurate statements of the arguments made by other scholars with whom he disagrees.
In Part 1 Griffin explains what he means by describing Whitehead's philosophy as "postmodern." In Griffin's usage postmodernism is a constructive advance beyond the many fraught positions of modernism which have created so many difficulties, not just for thought but also for activity in the world. Thus the term, in his hands, has little in common with the usual connotation, which he distinguishes with the term "deconstructive postmodernism." His "constructive" postmodernism is a move forward to new solutions, that combines a reappropriation of key aspects of premodern thought (that had been abandoned, to philosophy's loss) with the best features of modern philosophy.
The two chapters of Part 1 lay out the key elements of modern thought and "problematic modern assumptions" concerning metaphysics, rationality, causation, the world, the past, time, freedom and normative values, and briefly sketch Whitehead's positions on them. Chapter 2, on the relation of Whitehead's philosophy to the Enlightenment, locates the roots of Enlightenment thought in a "three-cornered battle of the worldviews," between entrenched Aristotelian-Thomistic cosmology, a radical Neoplatonic-Magical-Spiritualist tradition, and the "New Mechanical Philosophy" that developed into the modern scientific worldview. The victory of the mechanical movement in this contingent struggle, leading to modern mechanistic and atheistic science and philosophy, established a set of modern doctrines bearing the scars of this great contest, in the form of truncated, one-sided conceptions of naturalism, empiricism, rationalism, individualism, universal truths and values, and progress. Whitehead, Griffin shows, understood and responded to all this complexity, affirming some and disaffirming other parts of the resulting doctrines of modernity.
In the five chapters of Part 2 Griffin demonstrates the astonishing utility of Whitehead's suggestions in their applications to major problems dogging modern philosophy. Griffin's method is to present modern views as articulated by their best exponents, and then to show how Whitehead's postmodern ideas solve the insoluble problems that modern doctrines create. Chapter 3 deals with the mind/body problem, which has totally defeated both modern materialists and modern dualists. Griffin shows that Whitehead's doctrine of panexperientialism, with its non-reductionistic naturalism, allows affirmation of "hard-core" common sense assumptions about conscious experience which both materialists and dualists fail to account for: the impossibility of doubting the existence of one's own conscious experience (emphasized by Descartes, but not carried through to its full logical implications by him; this was left for Whitehead to do); that consciousness exerts influence upon the body; that consciousness has a degree of self-determining freedom; and that it can act in accord with normative values.
In Chapter 4 Griffin demonstrates the power of Whitehead's ideas for ecological ethics. His concept of the intrinsic value, the value for itself, of each actual entity, his elimination of "vacuous actualities" from nature, his panexperientialism with "organizational duality" (i.e., the distinction between actual individuals and aggregational societies of individuals), his doctrines of internal relations, enduring individuals as societies, and causation as influence ("prehension"), collectively provide the basis for a coherent ecological ethic that is otherwise unattainable, as Griffin persuasively argues.
In the fifth chapter, Griffin looks to Whitehead to help answer Pilate's question, "What is truth?", a question which modern philosophy has failed to answer satisfactorily. He argues that the doctrine of truth as correspondence is a hard-core commonsense notion, i.e., one that is common to all human beings in that it is presupposed in practice. Whitehead endorsed the pragmatic criterion of Peirce and James that, in Griffin's words, "our actions, more than our theories, show what we really believe. We should not pretend to doubt in our theories, they insisted, ideas that we inevitably presuppose in practice. . . Such assumptions. . . should be taken as universally valid criteria for judging the adequacy of any theory" (p. 88). Griffin in the bulk of this chapter demonstrates that modern criticisms of the doctrine of truth as correspondence are unintelligible. In its conclusion he is able to show on this basis that knowledge is dialogical. "Although truth is absolute in the sense of being independent of our cognitive activities, none of our beliefs, even those that we think of as knowledge, should be considered absolute. Human belief formation is a thoroughly fallible process. . .We need ongoing, endless dialogue with people of different genders, races, classes, countries, and cultures" (p. 104).
In Chapter 6 Griffin turns to the fundamental question of the reality of time. The question has always been central in Eastern and Western culture in the traditional concern to relate human "lived" time to notions of an atemporal divine reality. Today the question is central to understanding the relation of human experience to the "unreality" of the "time" portrayed by physics, which "has led to the conclusion that time as known in human experience is ultimately unreal, period" (p. 106). After characterizing "lived time" as asymmetric, constant becoming, and irreversible in principle, Griffin explores the claim that physics supports the unreality of time, and its importance for religious and moral philosophy. He then presents a devastating critique of the unreal time of physics based on Whitehead's doctrine of "the fallacy of misplaced concreteness," i.e., mistaking an abstraction from concrete realities for the concrete realities themselves. After a detailed discussion of the problematic positions of nontemporalism and temporal-nontemporal dualism, he endorses Whitehead's panexperientialist pantemporalism, which says that all actualities are temporal. He elaborates Whitehead's ideas regarding actual occasions as occasions of experience (experience requires time); memory and anticipation; the irreversibility of time; panexperientialism and atomic time; and chaotic time, the doctrine that there were temporal relations even in the primordial chaos which preceded the evolution of our "world", i.e., universe.
Griffin in Chapter 7 deals with "the crisis in moral theory," i.e., the crisis from the perspective of atheistic modern philosophy, which now reluctantly recognizes that ethics requires some form of theism. Whitehead's postmodern theism overcomes "two major weaknesses of late modern moral theory: its inability to defend moral realism and its inability to provide a basis for moral motivation" (p. 139). Griffin details the failure of modern philosophy to provide for moral objectivity or realism in terms of its difficulties in solving Plato's problem (how and where normative ideals exist), the Benacerraf problem (how numbers and moral forms, being merely ideal entities, can exert causal efficacy), and the Gödel problem (how we can perceive ideal entities). He then outlines its failure to find a basis for moral motivation without invoking God or the Holy. All these insoluble difficulties find their solution in Whitehead's work. Plato's and Benacerraf's problems are solved with his "ontological principle" ("Everything must be somewhere; and here 'somewhere' means 'some actual entity' "), and his doctrine of "eternal objects" of two "species", the objective and the subjective. Gödel's problem is solved with Whitehead's doctrine of "prehension," direct, nonsensory perception, in this case of the causal influence of the divine actuality.
In the two chapters of Part 3 Griffin examines Whitehead's theism, a form of panentheism, in detail. Chapter 8 is a sparkling defense of the coherence of Whitehead's panentheism "against the common claim that relativity physics is incompatible with the temporalistic type of theism affirmed by Whiteheadian process philosophy" (p. 166). According to Whitehead, time is real for God because it belongs to the ultimate nature of reality (as shown in Chapter 6); God is not outside of or above time. The criticism is that this view of God in time implies there is an unambiguous cosmic "now", and that this has been disproven by special relativity physics. Griffin argues that Einsteinian special relativity physics does not, however, provide "the metaphysical truth, or even the ultimate cosmological truth, about time" (p. 171). Whitehead's metaphysics includes causal influence different in kind from light signals, which need not be limited to the speed of light, that is, it is transmitted directly between remote occasions, not through a route of contiguous occasions. "This instantaneous influence would mean. . .that most of those remote events that are considered contemporaries within special relativity theory would be connected by causal relations. . . going in one direction or the other." This leads to a " 'postrelativistic' universe, in which all events are unambiguously either in the past of, or in the future of, or contemporary with, all other events. There would, accordingly, be a cosmic 'now' " (p. 177).
Chapter 9 is a detailed critique of the work of Robert Neville, a philosophical theologian who has claimed that process theism, based on Whitehead's doctrines, is "incoherent, superfluous, and descriptive of an alleged reality that would not be worthy of worship even if it existed." Griffin ably defends his own version of process theism, showing that Neville's critical terminology better describes his own work. Finally, an Appendix explicates a difficult but important set of passages in Whitehead's magnum opus, Process and Reality, concerning what Whitehead calls the "subjectivist principle," convincingly making the case for revolutionary implications in the "subjectivist turn" of Descartes that had been overlooked by Descartes and subsequent philosophers, which provide a formidable support for his own panexperientialist metaphysics.
Whitehead's Radically Different Postmodern Philosophy by David Ray Griffin is an exciting and engaging work. It is written with great clarity, even elegance, and with a continually impressive richness and depth, which cannot be conveyed in a review. No student of philosophy would fail to benefit greatly from reading this book.
Customer Reviews:
Print on demand.......2007-09-14
First - this is print on demand and I didn't know this when ordering. For $25 and only 223 pages I would have wanted decent printing and binding.
I'm not against the technology, but I want to know that a book is poorly printed before I buy it, because I really care about books.
Don't know why they charge so much for it, if you're not going to invest in a big print run, you can at least take a smaller cut of the profits. POD is more expensive per book, but you're not laying out thousands of dollars either.
The ink reflects light and the printing is poor, the lines of letters aren't crisp, it's like they're printed from a raster image. frustrating to read. Obviously the few illustrations are terrible, worse than my 6 year old laser printer.
Second, the title of the book is also the title of a 2002 conference on Epicurus held at Rochester Institute of Technology, when many of the ideas here were first presented. This is not a bad thing, just information not given on the Amazon page.
The publisher's website contains the following:
"Since the Cary Collection's inception in 1969, occasional publications have appeared, inspired by its holdings. Strong scholarship and editorial direction, elegant design, and fine printing have characterized these publications, which are usually historical in context. With the formal establishment of the Cary Graphic Arts Press, we hope to carry on these high standards with increasing regularity.
Though we will continue to produce high-quality letterpress and offset publications, one aspect of our expanded mission is to explore digital technologies and to branch into electronically generated content. In this way, the latest information delivery system will be infused with the best historic ideals--a combination that fosters an optimal educational experience."
Yes, they are an arts press that publishes books about bookbinding, lettering, etc. etc. And this book, however nicely the type may be set - it looks like crap when printed by whatever service they use.
Relevant, All-Too-Relevant.......2007-04-17
Rarely do I recommend secondary sources over primary ones; this book in an exception. The reason is obvious: Epicurus, the most popular and prolific philosopher of antiquity, writing over 37 volumes, is largely lost to us. What the Church did to eliminate these texts one can only guess. But if any philosophy is set diametrically against Judeo-Christian-Islam, Epicurus's is. Since only fragments and reports from others in antiquity survive, Epicurus requires scholarship to pull it all together from so many disparate sources.
Epicurus, the Founder of Epicureanism, continues to be reviled for his materialism, hedonism, atheism, disproof of an afterlife, his tranquility of mind (ataraxia) toward anxiety, his praise of both emotions and reason, for his cultivation of friendship, his praise of love, etc. Let's start with the most "controversial" of his theories: Hedonism. The self-evident principle is to maximize pleasure, minimize pain. Pleasure, for Epicurus, requires a "disciplined" approach, not wild licentious abandon. For example, over-indulgence of any appetite, say deep-fried calamari (my favorite food), for each meal and snack every day of every week loses its pleasure. Calamari all the time makes calamari banal, if not detested. Thus, one must approach each appetite that brings pleasure with a modicum of discipline, balance, and moderation (a very Greek concept). Mutatis mutandis, every other appetite, including sexual.
Epicurus and his disciple Lucretius anticipated Darwin and a materialistic based universe, which, of course, is opposed by Platonism, Christianity, and other metaphysical schemes. His physics remains primitive by today's standards, but his claim that all are atoms or a void "fits" modern physics like a glove.
Like Plato and Aristotle before him, the Charioteer and Two Steeds (Psyche at the reins of emotion and reason) are intended to "govern" or "direct" human emotions to their moderate end through the use of reason. Typical of Greek ethics and values, excess and deficiency are vices, moderation is a virtue. Justice, for example, is taking anger over a violation and moderating the lawful and equal to its proper harbor, without an excess of anger leading to murder and mayhem, and without a deficiency of anger leading to indifference and abuse. Compare this view with Jesus's, who extols turning the cheek to be abused again. To the Greeks that would be unjust. Self-defense is moderate and a virtue, heated tempers an excess of anger, and turning the other cheek a case of masochistic abuse.
Several Church Fathers embraced Stoicism's apathea (apathy, indifference) rather than Epicurus's ataraxia (tranquility, imperturbability), regarding emotions as "brutish, animistic, and sub-human." Not Epicurus. Some emotions cannot be discharged through the moderating influence of reason (for any number of reasons), and those cases require a tranquil resignation of forces larger than ourselves. But where we can effect virtue, can alter an injustice into justice, our sense of justice requires it. Otherwise, in Nietzsche's famed statement, we submit to Slave Morality. Guess who figures prominently an Nietzsche's call to return to Greek values?
The ancient Skeptics disavowed both reason and the senses. Not Epicurus. Our sensory experience is always veridical. And, while reason is never infallible, it alone steers human sensory experience and emotions to the harbors of tranquility, and to the Final End of Human Flourishing. Anxiety, which the Stoics would simply choose to be indifferent to, is a force to reconcile, and if beyond the realm of resolution, simply to be resigned to. Sage Epicureanism: "if you do not reconcile your behavior with the goal of nature, then there will be a conflict between theory and practice."
The Angst of Modernity, the Death of God, the Pendulum of Extremes, the Rise of Irrationality are all predictable reactions when the "opiates of the masses" are removed, whether religious, Marxist, Freudian, or Cults like Heaven's Gate, Jim Jones, and the "Jesus Camp" folk. Without the certainty that Authority brings, whether the Church, the Bible, the Empire, Nationalism, Therapeutics, etc., it might serve our modern anxieties to become reacquainted with Greek thought, especially Epicurus. Commonsense, nature, and tranquility do not need "deities" or "opiates," just a sense of purpose, a sense of living well, and a commonsense that is simply obvious.
Gordon's synthesis from various sources produces an excellent alternative to the Reactions-to-Reactions. No philosopher of Antiquity remains more relevant, more stigmatized, more marginalized, and more despised, all of which are reasons to make Epicurus's acquaintance.
you will not get seven virgins after your death ..........2005-08-17
It is the shabby trade of the denominations and religion bureaucracies, that they (with infiltrated awe for God and the beyond) again and again try to stir up and bedevil naiv humans: Epicurus (341 - 270 BC) wanted to cut those puppet works. In the today's fundamentalist meets ("in the sky", the Taliban suicide assassins are instructed (swindled), "you will get seven virgins for reward") religious stir-up-neighborhoods and other morasses know how to produce foolish terrorists. The scholars barely can be waiting to enter the promised life after death. "The Clash Of The Civilizations" (Samuel P. Huntington) since September 11 made a worse climax, 2300 years after Epicurus - and this completely uninfluenced by any realizations of Greek philosophy. One could generally doubt, if philosophy is able at all, to clear up brains. Fortunately in parts of Western cultures and counter-cultures however fragments of Epicureanism, Skepticism and Stoicism are still living on. Epicurus (with honorable persistence) tried to weaken the fear of Gods and their punishment-actions and the awe concerning the certain coming death (all animals fate) - and on the other hand he recommended to keep a distance to the political scene (which too often is involved into corruption or riot, filled with hollow slogans or hate-sermons). He prefered not to work on public places but only in his lovely garden, talking to a handful of well-known friends. This conception requires to proof not only the habits of a sensible life-style but more deeper the patterns of personal identity and the consciousness of using time. "A free live is not able to acquire much money , because this is not easy to get without being serviceable to the rich or the mediocre people ..." Epicurus wrote - and he is not frightened at the opulence deficit. "The voice of our bodies: do not be hungry, thirsty, cold!" Indeed, some non-European, i.e. African nations are demonstrating persistently to the rest of the world, how to overcome with low costs - without loosing dignity. Today, an Epicurean is thought of as a exhausted wine-sipping decadent, practicing unalloyed hedonism and wild orgies, sex and drugs and rock and roll. This is completely wrong. Pleasure is defined by Epicurus as the avoidance of pain and passion, of mania and addiction, is defined as a stabilization of emotions. Epicurus preached as a goal of our mortal life to minimize our excitements and anxieties, dependencies and crazes. Not an everlasting carnival was intended, but calmness as a lifestyle. Of course not a cramped indigence and having of no wants combined with self-punishment and nunful, self-indebted hate-the-own-body-attitude. Few philosophers have been more maligned and underappreciated. Epicurus still delivers important annotations. A last one: "You must comprehend the fact, that a long and a short statement are able to reach the same aim." I hope so.
Average customer rating:
- All age readers can learn about Alcott here
- Great - more than a biography
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Louisa May Alcott and "Little Women": Biography, Critique, Publications, Poems, Songs, and Contemporary Relevance
Gloria T. Delamar
Manufacturer: Backinprint.com
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ASIN: 0595187226 |
Book Description
Louisa May Alcott and "Little Women" is one-third biography, one-third history and insights into Little Women, and one-third legacy and sites. It also includes a scholarly find: little known verses, some of which are set to music.
Written in accessible style, the author lets Alcott's own words (from diaries and letters) reveal her life and works.
Though an adult reference, it was on the shortlist of notable books of the Children's Literature Association.
Customer Reviews:
All age readers can learn about Alcott here.......2002-01-25
The unusual approach taken by Delamar here, is to give a biography of Louisa May Alcott, but then follow it up with an entire section devoted to Alcott's most famous book, "Little Women" as it was viewed from 1868 on, and then take both scholars' and average readers' assessments of it's place today. I liked that. It gave dimension. I think it shows scholarly research, but is written in language the average reader can read.
Great - more than a biography.......2001-08-29
This triple-look at author Louisa May Alcott presents information I'd not seen in many of the other biographies. The special "finds" are a real contribution to literature. The book overall is scholarly, yet quite accessible in readability.
Book Description
This volume provides a unique overview and analysis of the philosophy and thought of Wilhelm Dilthey, and examines his writings in terms of their contemporary relevance. Rickman contends that the hub of Dilthey's work was his philosophy of the human studies, and that his ideas were directly relevant to the future of the social sciences. The book focuses on Dilthey's contribution not only to philosophy but also to history, psychology, sociology, anthropology, literary criticism, and the methodology of human studies in general; his bearing on present-day concepts is documented by quotations from modern authors in these various fields. This incisive study also includes a critical assessment of the ambiquities and tensions in Dilthey's writing, which have been underscored by the recent first publication of some of his important manuscripts, and examine how contemporary thought has been stimulated by these ambiguities and by his resolute attempts to confront reality in all its complexities.
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The Contemporary Relevance of History
Salo Wittmayer Baron
Manufacturer: Columbia University Press
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jp-unknown1
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ASIN: 0231063369 |
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Marxian Political Economy: Theory, History and Contemporary Relevance
Bob Milward
Manufacturer: Palgrave Macmillan
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ASIN: 0312234171 |
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Not only is this an exposition of Marx's method and theory, it represents a challenge to both the neo-classical and social democratic views of contemporary capitalism. The book is divided into two complimentary parts of first theory and history, and then history and contemporary relevance. In the first part, the distinctive method of Marxian political economy is explained, showing why economics is the central aspect in terms of the primacy of the economic structure and the application of the dialectic and Marx's theory of history. Explanation of the labor theory leads the dimension of Marx's understanding of the dynamics of capitalism. This includes the debate over the so-called "transformation problem" which is shown here not to be the problem that many have supposed it to be. The second part is an application of the approach to some key contemporary issues and illustrates why the so-called "Third Way" of the social democrats fails to provide a workable alternative to the crisis of capitalism.
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Social Theory Its Origins, History, and Contemporary Relevance
Daniel W. Rossides
Manufacturer: Rowman & Littlefield Publishers, Inc.
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ASIN: 1882289501 |
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Social Theory: Its Origins, History, and Contemporary Relevance analyzes the tradition of social theory in terms of its origins and changes in kind of societies. Rossides provides a full discussion of the sociohistorical environments that generated Western social theory with a focus on the contemporary modern world. While employing a sociology of knowledge approach that identifies theories as aristocratic versus democratic, liberal versus socialist and also liberal feminist versus radical feminist; it attempts to construct a scientific, unified social theory in the West.
Book Description
A fast-paced and compelling portrayal of the tragic figure of the Confederacy's only president.
Customer Reviews:
A comprehensive, clear-eyed, and lyrical biography.......2003-02-01
Poet, essayist, and Southern Agrarian, Allen Tate brings (brought) to his life of Jefferson Davis not only a tremendous narrative talent, but also a deep understanding of, and sympathy for, the Southern culture that produced Jefferson Davis. But unlike other Southern writers who made Davis a larger-than-life hero of the Lost Cause, Tate pulls no punches in his assessment of the President's weaknesses as well as his strengths, and how they may have crippled the Confederacy from the very beginning.
Tate considers Davis a man of high ideals and great personal honor. At the same time, though, he had a "peculiarly inflexible mind" ("he had not learned anything since about 1843") (p. 197) and a "feeble grasp of human nature" (p. 255). He treated his office as a sort of super-minister of defense, and was never "the leader of the Southern people as a whole" (p. 180). The South could have won the war if she had had the right kind of political leader, Tate argues. But Davis, whose rise to leadership was generally unearned (p. 79), wasn't it.
Beyond Davis the man, Tate also has a deep grasp of the Southern culture and the larger historical and cultural issues that were clashing in the War Between the States. In keeping with his Southern Agrarianism, Tate paints the South as the last outpost of European culture in the Americas, standing against -- and ultimately overwhelmed by -- the surging might of restless, expansionist, wealth-seeking "Americanism," embodied in the Yankee Northeast. Tate's grasp of Southern regionalism lets him place an emphasis on the tensions between Upper and Lower South that, for me, shone a light on the instability of the Confederate government that I haven't seen as emphasized elsewhere.
Tate's perspective and narrative form may not be in keeping with more modern styles of biography. But this book is nevertheless an excellent and insightful read, and I recommend it to any student of the men caught up in, as well as the issues behind, America's bloodiest conflict.
Eminently readable biography.......2000-06-13
This book is no act of idolatry, despite the author's reputation as a Southern conservative and Agrarian. Tate believes Davis was a great man, but he points out his flaws as well, his diffidence in acting sooner that might have won the South the War, his pride, his sometime aloofness, his tendency to remain loyal to generals (Braxton Bragg foremost among them) whose incompetence was all too apparent to others, and his refusal to appoint the right men for the right job.
This is an absorbing read that puts one in mind of Shelby Foote's celebrated War trilogy, although Tate's was written first. It has the same novelistic quality and drive and the same quickly drawn but utterly convincing characterizations. The book alternates between presentations of certain monumental battles and portraits of life on the "homefront." The latter is actually more fascinating than the former. We learn in vivid detail of the strength and loyalty and perseverance of the Southern people.
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