Pub Date : 1977-03-01DOI: 10.1017/S0080443600000455
Maria Ziegler
‘Moral Integrity’ has struck me for some time as one of those things that is more a matter of name-dropping than of real acquaintance. But when I undertook to say something about it, I soon discovered that I had bitten off far more than I – or perhaps anyone – could chew within the hour. In this I find myself in good company: for Professor Winch also chose this title for his Inaugural Lecture – I apologise for overlooking this when I chose my own title – and in his first paragraph he explains that he will be saying nothing about Moral Integrity, though he expresses the hope that what he has said will be found to have a bearing on it. I shall not be discussing his lecture, except incidentally; but I commend his wisdom in not trying, as rashly as I am, to say something directly about the topic.
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Pub Date : 1977-03-01DOI: 10.1017/S0080443600000534
J. Glover
Sir, I have recently had occasion to give my support to a local demand by parents and teachers for a patrolled crossing over a busy road outside their children's school. I have been appalled at what I have learned. First, that such requests are considered on the evidence of traffic volume, the number of children killed and injured, and the degree of ‘negligence’ of a child in contributing to his own injury. Second, the battle to justify the need for a crossing patrol has to be fought over and over again, by each school independently. Must we then draw up, for every school, a profit and loss account of children killed and injured balanced against inconvenience to traffic? Traffic volume is irrelevant, any traffic constitutes a risk. Can a five-year-old be ‘negligent’ in law? A child is a child is a child: of course he is ‘negligent’ — whatever that means! Whose children are they but ours who drive the traffic? There can be no argument. The issue is, do we suffer some occasional inconvenience as we drive or do we prefer to risk death and injury to our children? There is only one answer and I am sure the police are only too painfully aware of it but find themselves trapped in a maze of bureaucratic nonsense, sanctified by committal to print and blessed by precedent.
{"title":"Assessing the Value of Saving Lives","authors":"J. Glover","doi":"10.1017/S0080443600000534","DOIUrl":"https://doi.org/10.1017/S0080443600000534","url":null,"abstract":"Sir, I have recently had occasion to give my support to a local demand by parents and teachers for a patrolled crossing over a busy road outside their children's school. I have been appalled at what I have learned. First, that such requests are considered on the evidence of traffic volume, the number of children killed and injured, and the degree of ‘negligence’ of a child in contributing to his own injury. Second, the battle to justify the need for a crossing patrol has to be fought over and over again, by each school independently. Must we then draw up, for every school, a profit and loss account of children killed and injured balanced against inconvenience to traffic? Traffic volume is irrelevant, any traffic constitutes a risk. Can a five-year-old be ‘negligent’ in law? A child is a child is a child: of course he is ‘negligent’ — whatever that means! Whose children are they but ours who drive the traffic? There can be no argument. The issue is, do we suffer some occasional inconvenience as we drive or do we prefer to risk death and injury to our children? There is only one answer and I am sure the police are only too painfully aware of it but find themselves trapped in a maze of bureaucratic nonsense, sanctified by committal to print and blessed by precedent.","PeriodicalId":322312,"journal":{"name":"Royal Institute of Philosophy Lectures","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1977-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128815488","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1977-03-01DOI: 10.1017/S0080443600000522
J. Findlay
The present paper is an attempt to study the acts and intentions which set up for the subject, and for the community of subjects, a set of values and disvalues which impose themselves as valid upon everyone, and which everyone must tend to prescribe, or to warn against, for everyone. The acts which set up a formal apophantic and ontology have been studied by Husserl in his Formal and Transcendental Logic, but he has not set out a comparable theory of the acts which set up a universally valid system of values and disvalues. He has not done so because he does not believe in such a system, because his thought goes no further than the values set up for and felt to hold in a given group or society. It is my view that there is an ineluctable progress from these relativistic group-values to a set of values and disvalues holding for everyone, and that moreover in their relation to everyone, and that these values and disvalues have definite and undeniable shapes and locations, even if these shapes also have somewhat nebulous contours. The views I am expounding on this occasion are not new: they are fully set out in my Values and Intentions and my Axiological Ethics and in other writings. Ideas, however, require restatement at intervals, with a suitable change of idiom and emphasis. And I feel my views on this topic to have a claim to truth simply because, quite differently from my views on other topics, and despite constant reflection, they have hardly changed over the last two decades. The inspiration for these views was only in part Husserlian, as I do not think that the emotional and the axiological are really Husserl's strong suit. Strangely enough, that dry thinker Meinong would seem to have had a much richer emotional life and the ability to frame a theory to fit it, than the much easier and at times effusive thinker Husserl. Meinong's 1917 Austrian Imperial Academy treatise, On Emotional Presentation, recently translated for the Northwestern Phenomenology series, is a much more systematic investigation of the presuppositions of value-theory than any writing of a professed phenomenologist. What I have to say will build considerably on Meinong, always a major influence in my thought. But I have also been much influenced in my approaches to value-theory by the transcendental methods of Kant. Kant, I think, could very well have worked out a transcendental deduction of the heads of value and disvalue, a deduction much more illuminating than the dogmatic intuitionism of Scheler and Hartmann, instead of producing the arid triad of categorical imperatives that were all that he actually deduced. Imperatives, I consider, are secondary structures in value-constitution: the primary structures are the ultimate objects of necessary, rational pursuit and avoidance which Kant wrongly thought of as involving heteronomy and a corruption of pure form by matter. There is, I shall argue, nothing more free from extraneous, pathological material than the objects of the p
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Pub Date : 1977-03-01DOI: 10.1017/S0080443600000510
R. F. Holland
The idea of absolute goodness and the idea of an absolute requitement tend nowadays to be viewed with suspicion in the world of English-speaking philosophy. The tendency is well rooted and has not just arisen by osmosis from the temper of the times. There are various lines of thought, all of them attractive, by which a recent or contemporary academic practitioner of the subject could have been induced into scepticism about an ethics of absolute conceptions.
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Pub Date : 1977-03-01DOI: 10.1017/S0080443600000509
M. Boden
The truth can be dangerous. It is because they realise this that the Roman Catholic Church forbid cremation. Cremation is, of course, theologically permissible, and in times of epidemic the Church allows it. But in normal times it is forbidden — Why? The reason is that the Church fears the influence of the image associated with it. It is difficult enough for the faithful to accept the notion of bodily resurrection after having seen a burial (knowing that the body will eventually decay in the ground). But the image of the whole body being consumed by flames and changing within a few minutes to a heap of ashes is an even more powerful apparent contradiction of the theological claim of bodily resurrection at the Day of Judgement. (Indeed, the ban on cremation was introduced when the French Freemasons held anti-Catholic demonstrations, in which they burned their dead saying ‘There, you see: they won't rise again!’) In short, instead of relying only on abstract theological argument, which very likely would not convince their flock in any case, the Church deals with this threat to faith by attacking the concrete image.
{"title":"Human Values in a Mechanistic Universe","authors":"M. Boden","doi":"10.1017/S0080443600000509","DOIUrl":"https://doi.org/10.1017/S0080443600000509","url":null,"abstract":"The truth can be dangerous. It is because they realise this that the Roman Catholic Church forbid cremation. Cremation is, of course, theologically permissible, and in times of epidemic the Church allows it. But in normal times it is forbidden — Why? The reason is that the Church fears the influence of the image associated with it. It is difficult enough for the faithful to accept the notion of bodily resurrection after having seen a burial (knowing that the body will eventually decay in the ground). But the image of the whole body being consumed by flames and changing within a few minutes to a heap of ashes is an even more powerful apparent contradiction of the theological claim of bodily resurrection at the Day of Judgement. (Indeed, the ban on cremation was introduced when the French Freemasons held anti-Catholic demonstrations, in which they burned their dead saying ‘There, you see: they won't rise again!’) In short, instead of relying only on abstract theological argument, which very likely would not convince their flock in any case, the Church deals with this threat to faith by attacking the concrete image.","PeriodicalId":322312,"journal":{"name":"Royal Institute of Philosophy Lectures","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1977-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116907833","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1976-03-01DOI: 10.1017/S0080443600011079
M. Argyle
Human communication consists of an intricate combination of verbal and non-verbal signals. We shall see that the verbal aspects of messages are elaborated and supported in a number of ways by non-verbal ones. In order to understand human verbal communication we need to know about these non-verbal components. Non-verbal communication (NVC) can be studied experimentally as a problem in encoding and decoding; it can also be studied as part of a sequence, using the methods of ethology or of linguistics. We shall see that this kind of analysis has theoretical implications about the nature of human communication, and has practical implications in a number of fields.
{"title":"Non-verbal Communication and Language","authors":"M. Argyle","doi":"10.1017/S0080443600011079","DOIUrl":"https://doi.org/10.1017/S0080443600011079","url":null,"abstract":"Human communication consists of an intricate combination of verbal and non-verbal signals. We shall see that the verbal aspects of messages are elaborated and supported in a number of ways by non-verbal ones. In order to understand human verbal communication we need to know about these non-verbal components. Non-verbal communication (NVC) can be studied experimentally as a problem in encoding and decoding; it can also be studied as part of a sequence, using the methods of ethology or of linguistics. We shall see that this kind of analysis has theoretical implications about the nature of human communication, and has practical implications in a number of fields.","PeriodicalId":322312,"journal":{"name":"Royal Institute of Philosophy Lectures","volume":"23 31","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1976-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120854916","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1976-03-01DOI: 10.1017/S0080443600011134
R. Fowler
I would say that syntax is a significant, if shifty, index of a writer's perspective on his subject-matter. In this light, please consider the syntax of my title. It is two nouns connected by a logical term, ‘as’. On one version of the programme for this lecture series, the word ‘as’ is misprinted as ‘and’; this makes a big difference. A simple conjunction of two nouns, ‘Literature and Discourse’, would suggest that I accept the meanings of the two words as stable, unanalysed. The connective ‘as’, however, is intended to announce that this juxtaposition of the two noun terms is an analysis of the two nouns, particularly the first – an examination of the nature of the first term in the light of the meaning of the second.
{"title":"Literature as Discourse","authors":"R. Fowler","doi":"10.1017/S0080443600011134","DOIUrl":"https://doi.org/10.1017/S0080443600011134","url":null,"abstract":"I would say that syntax is a significant, if shifty, index of a writer's perspective on his subject-matter. In this light, please consider the syntax of my title. It is two nouns connected by a logical term, ‘as’. On one version of the programme for this lecture series, the word ‘as’ is misprinted as ‘and’; this makes a big difference. A simple conjunction of two nouns, ‘Literature and Discourse’, would suggest that I accept the meanings of the two words as stable, unanalysed. The connective ‘as’, however, is intended to announce that this juxtaposition of the two noun terms is an analysis of the two nouns, particularly the first – an examination of the nature of the first term in the light of the meaning of the second.","PeriodicalId":322312,"journal":{"name":"Royal Institute of Philosophy Lectures","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1976-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125672973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1976-03-01DOI: 10.1017/S0080443600011067
G. Matthews
When our oldest daughter, Sarah, was four years old the family kitten, Fluffy, contracted fleas. There ensued a primitive ritual of flea extermination that touched off the following discussion: Sarah: ‘Daddy, how did Fluffy get fleas?’ Me: ‘Oh, I suspect she was playing with a cat that already had fleas. The fleas on that cat jumped off on to Fluffy.’ Sarah (after a moment's reflection): ‘And how did that cat get fleas?’ Me (warming to the regress): ‘Oh, probably from another cat.’ Sarah (impatiently now): ‘But, Daddy, it can't go on and on like that forever. The only thing that goes on and on like that forever is numbers.’
{"title":"On Talking Philosophy with Children","authors":"G. Matthews","doi":"10.1017/S0080443600011067","DOIUrl":"https://doi.org/10.1017/S0080443600011067","url":null,"abstract":"When our oldest daughter, Sarah, was four years old the family kitten, Fluffy, contracted fleas. There ensued a primitive ritual of flea extermination that touched off the following discussion: Sarah: ‘Daddy, how did Fluffy get fleas?’ Me: ‘Oh, I suspect she was playing with a cat that already had fleas. The fleas on that cat jumped off on to Fluffy.’ Sarah (after a moment's reflection): ‘And how did that cat get fleas?’ Me (warming to the regress): ‘Oh, probably from another cat.’ Sarah (impatiently now): ‘But, Daddy, it can't go on and on like that forever. The only thing that goes on and on like that forever is numbers.’","PeriodicalId":322312,"journal":{"name":"Royal Institute of Philosophy Lectures","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1976-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128808617","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1976-03-01DOI: 10.1017/s008044360001102x
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