In the current atmosphere of controversy about modes of interpreting literature, historical influences in science, and subtle ideologies in social theory, Abraham Edel confronts the institutionalized separation of the humanities and the sciences, the segregation of disciplines through structures that rest on entrenched dualisms, and the isolations reenforced by habits of the academy and its struggles over turf. Edel's "search for connections" - carried out not only theoretically but through a series of particular studies spanning major disciplines from philosophy and social theory to jurisprudence, biography, and cultural anthropology - leads into uncharted waters. He faces the startling conclusion that the clue to answering internal questions characteristically turns out to come from trans-discipline relations.

This fourth volume of Edel's "Science, Ideology and Value "focuses in a Deweyan vein on the functional requirements at the base of the social sciences and humanities alike: discipline structures are subject to change, development, and decay, and even to categorial shifts as well as to readjustments. At the same time, Edel's philosophical nauralism helps diagnose the obstacles to research that stem from imposed dualisms such as theory and practice, subjectivity and objectivity, fact and value, individual and society, as well as social contrasts of elite and mass. Normative structures are to be held responsible to inquiry, and a self-conscious exploratory practice is needed to minimize the risks of arbitrary closures. For those who wish to get beyond sloganeering in the world of education, humane learning, and the social and historical sciences, this book is a must.

In this stunning act of synthesis, Abraham Edel captures the entire range of Aristotle's thought in a manner that will prove attractive and convincing to a contemporary audience. Many philosophers approach Aristotle with their own, rather than his, questions. Some cast him as a partisan of a contemporary school. Even the neutral approach of classical scholarship often takes for granted questions that reflect our modern ways of dissecting the world.

"Aristotle and His Philosophy "shows him at work in asking and answering questions. Abraham Edel fashions a sound comparative way of using current analysis to deepen our understanding of Aristotle rather than argue with or simply appropriate him. Edel examines how Aristotle's basic ideas operated in his scientific and humanistic works, what they enabled him to do, what they kept him from doing, and what in turn we can learn from his philosophical experimentation.

The purpose of this volume is twofold: to provide a comprehensive introduction to Aristotle's thought, and to throw fresh light on its patterned and systematic character. First, tracing the pattern in Aristotle's metaphysical and physical writings, he then explores the psychology, epistemology, ethics and politics, rhetoric and poetics. In the process, Edel discusses the way interpretations of Aristotle are built up and how different philosophical outlooks--Catholic, Hegelian, Marxian, linguistic, naturalistic, and pragmatic--have affected the reading of Aristotelian texts and ideas.

The new introduction probes the general problem of interpreting a philosophy, and suggests how working through the different interpretations can contribute to a fuller understanding. This methodological self-consciousness makes "Aristotle and His Philosophy "markedly different from other studies of Aristotle. Martha C. Nussbaum of Brown University has described Edel as having "philosophical sensitivity and good sense throughout. His scholarship is comprehensive, but handled with grace and clarity."

In the current atmosphere of controversy about modes of interpreting literature, historical influences in science, and subtle ideologies in social theory, Abraham Edel confronts the institutionalized separation of the humanities and the sciences, the segregation of disciplines through structures that rest on entrenched dualisms, and the isolations reenforced by habits of the academy and its struggles over turf. Edel's "search for connections" - carried out not only theoretically but through a series of particular studies spanning major disciplines from philosophy and social theory to jurisprudence, biography, and cultural anthropology - leads into uncharted waters. He faces the startling conclusion that the clue to answering internal questions characteristically turns out to come from trans-discipline relations. This fourth volume of Edel's Science, Ideology and Value focuses in a Deweyan vein on the functional requirements at the base of the social sciences and humanities alike: discipline structures are subject to change, development, and decay, and even to categorial shifts as well as to readjustments. At the same time, Edel's philosophical nauralism helps diagnose the obstacles to research that stem from imposed dualisms such as theory and practice, subjectivity and objectivity, fact and value, individual and society, as well as social contrasts of elite and mass. Normative structures are to be held responsible to inquiry, and a self-conscious exploratory practice is needed to minimize the risks of arbitrary closures. For those who wish to get beyond sloganeering in the world of education, humane learning, and the social and historical sciences, this book is a must.

Initially prepared as part of the Foundations of the Unity of Science volumes under the auspices of the International Encyclopedia of Unified Science, Science and the Structure of Ethics soon took on a life of its own. Well positioned in the naturalistic tradition of ethical theory extending from John Dewey at the start and Richard Rorty at the conclusion of the century, Abraham Edel's volume offers a remarkable synthesis of the ways hi which ethical statements can be examined, and the nature of ethical concerns. Edel reveals a singular capacity to move beyond oracular controversies of the good and the right hi favor of a comparative, analytic, and functional account of how ethical perspectives and practices affect the content of moral discourse. In Edel's work, the structure of ethical behavior is defined by biological, psychological, social, and historical functions. Hence a scientific account of ethics is possible since moral norms are themselves products of an experiential field open to verification procedures common to all other walks of human life. In reviewing the impact of Edel's work hi general, and this volume in particular, Irving Louis Horowitz notes that Edel's naturalistic emphasis fits neatly with a view of ethics as something grounded in human experience rather than mandated from divine assumption: "It is hard for me to imagine a turning back from the hard lessons of the century, any more in ethical theory than in empirical research as such. We owe a central place in our century's intellectual capital to Edel's examination of ethical doctrines in the light of changing circumstances." This is a work certain to enlist the interest of ethicists, sociologists of knowledge, as well as those concerned with issues hi the philosophy of science and religion alike.

In this stunning act of synthesis, Abraham Edel captures the entire range of Aristotle's thought in a manner that will prove attractive and convincing to a contemporary audience. Many philosophers approach Aristotle with their own, rather than his, questions. Some cast him as a partisan of a contemporary school. Even the neutral approach of classical scholarship often takes for granted questions that reflect our modern ways of dissecting the world. Aristotle and His Philosophy shows him at work in asking and answering questions. Abraham Edel fashions a sound comparative way of using current analysis to deepen our understanding of Aristotle rather than argue with or simply appropriate him. Edel examines how Aristotle's basic ideas operated in his scientific and humanistic works, what they enabled him to do, what they kept him from doing, and what in turn we can learn from his philosophical experimentation. The purpose of this volume is twofold: to provide a comprehensive introduction to Aristotle's thought, and to throw fresh light on its patterned and systematic character. First, tracing the pattern in Aristotle's metaphysical and physical writings, he then explores the psychology, epistemology, ethics and politics, rhetoric and poetics. In the process, Edel discusses the way interpretations of Aristotle are built up and how different philosophical outlooks Catholic, Hegelian, Marxian, linguistic, naturalistic, and pragmatic have affected the reading of Aristotelian texts and ideas. The new introduction probes the general problem of interpreting a philosophy, and suggests how working through the different interpretations can contribute to a fuller understanding. This methodological self-consciousness makes Aristotle and His Philosophy markedly different from other studies of Aristotle. Martha C. Nussbaum of Brown University has described Edel as having "philosophical sensitivity and good sense throughout. His scholarship is comprehensive, but handled with grace and clarity."

John Dewey was unique among American philosophers in his insistence that the events, the social structure, the beliefs and attitudes of a period, its models of science and human history, all have some constitutive role in its philosophical theory. This belief is amply demonstrated in Dewey's own writings. Dewey and James H. Tufts' Ethics was first published in 1908 with a revised edition appearing in 1932. Dewey's part in the latter was wholly rewritten, and in effect constituted a new work, showing that Dewey did not believe ethical beliefs were eternal and unchanging. In Ethical Theory and Social Change, Abraham Edel provides a comparative analysis of the two editions to show how Dewey conceived ethics as part of an ongoing culture, not intelligible if isolated.The years between the two editions of Dewey and Tufts' Ethics were momentous in America and across the world. In 1908 industrialism was in high gear, putting greater pressure on social institutions and raising expectations of technological progress and extended democratic growth. By 1932, the devastation of World War I, economic depression, and the rise of totalitarianisms of the left and right had shattered that earlier optimism. The shift toward secular philosophy and new perspectives in research and method in the social sciences was challenging established universalizing views of morality with perceptions of fundamental moral conflict and the threat of relativism in their resolution.Dewey, is an ideal case for comparing changes in ethical theory over a quarter century. Unlike many philosophers he appreciated change and many of his basic ideas are geared to the problem of human control over change. Moreover he is concerned with the relation of theory and practice, and much of his work in metaphysics and epistemology is devoted to discovering the role that doctrines in these fields play and how they reflect the movement of social life. He is constantly concerned with ethics, with the history of ethics, and with the presuppositions of ethical theories that are studied in the social sciences and applied in the normative disciplines of politics, education, and law.Dewey's project of comparison in ethics reveals how theory is crystallized in the processes of the growth of knowledge in all fields and the human vicissitudes of history. Ethical Theory and Social Change will be of interest to philosophers, sociologists, and intellectual historians.

Veblen has been claimed and rejected both by sociologists and economists as being one of theirs. He enriched and attacked both disciplines, as he did so many others: philosophy, history, social psychology, politics, and linguistics. Because he took all knowledge as necessary and relevant to adequate understanding, Veblen was a holistic analyst of the social process. First published in 1904, this classic analysis of the U.S. economy has enduring value today. In it, Veblen posited a theory of business fluctuations and economic growth which included chronic depression and inflation. He predicted the socioeconomic changes that would occur as a result: militarism, imperialism, fascism, consumerism, and the development of the mass media as well as the corporate bureaucracy. Douglas Dowd's introduction places the volume within the traditions of both macroeconomics and microeconomics, tracing Veblen's place among social thinkers, and the place of this volume in the body of his work.

There is an historical element throughout philosophy. As Edel notes, this is always in the context of problems, so emphasis will fall on the major objective of reflective analysis of ideas. The major objective of Edel's analysis in The Theory and Practice of Philosophy is the fundamental interrelatedness of problems of method, metaphysics, and value. Each part is an integral whole, complete in itself. That philosophy has this central role in human practice indicates that it should be neither discarded nor deified. This is the explicit premise of the book. Students are likely to be faced increasingly with a demand for clarification on the fundamental issues of life and value. The expectation that philosophy will provide ready-made answers to these kinds of questions is as naive as the demand for any panacea, but this task cannot be turned over to any other department of human knowledge or any other branch of social activity. By placing emphasis on the importance of theory in matters of practice, the need for clear and systematic understanding of the world and man within it, and on the constant role of reflection in the management of human affairs, Edel seeks to shed light on the larger questions of philosophy by examining them in a systematic way. The result is a great text and tool for students and teachers that deals directly with the fundamental issues of our civilization.

This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how each may be enriched by borrowing from the other. Pooling the resources and methods of their respective fields-anthropology and philosophy-May and Abraham Edel examine the wide range of moral differences in the world "to establish 'coordinates' for the more systematic mapping of particular moralities, to explore more explicitly the relations of morality to cultural patterns and social processes, and to see how philosophic issues of ethical theory become refined and reformulated when their cultural content is made manifest."The book contains an implicit suggestion that the anthropologist should focus on morality as an independent area of study and that the philosopher should stop treating morality in isolation. Anthropology tends to include morality as an incidental part of other inquiries. Philosophy, on the other hand, tends to cut morality off from the framework of psychological and cultural processes; the result is a kind of deadlock in ethical theory. The Edels observe that to develop a working concept of morality at least as well developed as that furnished for religion, anthropology can benefit from philosophic methods of analyzing concepts and from philosophical ways of conceptualizing problems of ethical theory. On the other hand, philosophy can use the methods of anthropology, to approach morality in more meaningful terms. This study is not addressed only to professionals; its aim, rather, is to "provide an orientation to morality itself in a world in which human problems are becoming extremely complex and have to be confronted directly as moral."

In Ethical Judgment, Abraham Edel makes clear the part played by biological and social scientific information in ethical judgment and moral action using psychological, anthropological, and economic materials as well as historical studies. Edel suggests that many controversies in ethical theory have emerged because different ethical theories made different scientific assumptions. In the almost forty years since his book was first published, life has become more complex and technological change has accelerated, bringing changes to our morality and ethical theory as well as our conduct. If anything, his observations are even more pertinent, compelling us to examine the empirical core of ethical statements. Edel maintains that since our knowledge of social life and history is constantly growing, moral theories and ethical judgments ought to embody the best knowledge available at any point in tune. However, because all knowledge and belief is only probable, there is never absolute certainty but only what Edel calls residual indeterminacy in human life and knowledge due to complexity and change. Edel lists four factors that form the basis for moral decisions: universal needs (food); perennial aspirations (friendships); central necessary conditions (job security); and critical contingent factors under special circumstances (land reform in a landholder-ruled society). In his new introduction, Edel applies those factors to the present day, discussing societal changes over the past forty years, such as the number of women in the workforce, the impact of the civil rights movement, and the fact that isolationism as a national policy is no longer feasible. Ethical Judgment is a recognized classic hi the modern study of ethical theory. It will be valuable reading for sociologists, historians, and all scholars interested in the study of ethics and American culture.

There is an historical element throughout philosophy. As Edel notes, this is always in the context of problems, so emphasis will fall on the major objective of reflective analysis of ideas. The major objective of Edel's analysis in "The Theory and Practice of Philosophy" is the fundamental interrelatedness of problems of method, metaphysics, and value. Each part is an integral whole, complete in itself.

That philosophy has this central role in human practice indicates that it should be neither discarded nor deified. This is the explicit premise of the book. Students are likely to be faced increasingly with a demand for clarification on the fundamental issues of life and value. The expectation that philosophy will provide ready-made answers to these kinds of questions is as naive as the demand for any panacea, but this task cannot be turned over to any other department of human knowledge or any other branch of social activity.

By placing emphasis on the importance of theory in matters of practice, the need for clear and systematic understanding of the world and man within it, and on the constant role of reflection in the management of human affairs, Edel seeks to shed light on the larger questions of philosophy by examining them in a systematic way. The result is a great text and tool for students and teachers that deals directly with the fundamental issues of our civilization.

John Dewey was unique among American philosophers in his insistence that the events, the social structure, the beliefs and attitudes of a period, its models of science and human history, all have some constitutive role in its philosophical theory. This belief is amply demonstrated in Dewey's own writings. Dewey and James H. Tufts' "Ethics" was first published in 1908 with a revised edition appearing in 1932. Dewey's part in the latter was wholly rewritten, and in effect constituted a new work, showing that Dewey did not believe ethical beliefs were eternal and unchanging. In "Ethical Theory and Social Change," Abraham Edel provides a comparative analysis of the two editions to show how Dewey conceived ethics as part of an ongoing culture, not intelligible if isolated.

The years between the two editions of Dewey and Tufts' Ethics were momentous in America and across the world. In 1908 industrialism was in high gear, putting greater pressure on social institutions and raising expectations of technological progress and extended democratic growth. By 1932, the devastation of World War I, economic depression, and the rise of totalitarianisms of the left and right had shattered that earlier optimism. The shift toward secular philosophy and new perspectives in research and method in the social sciences was challenging established universalizing views of morality with perceptions of fundamental moral conflict and the threat of relativism in their resolution.

Dewey, is an ideal case for comparing changes in ethical theory over a quarter century. Unlike many philosophers he appreciated change and many of his basic ideas are geared to the problem of human control over change. Moreover he is concerned with the relation of theory and practice, and much of his work in metaphysics and epistemology is devoted to discovering the role that doctrines in these fields play and how they reflect the movement of social life. He is constantly concerned with ethics, with the history of ethics, and with the presuppositions of ethical theories that are studied in the social sciences and applied in the normative disciplines of politics, education, and law.

Dewey's project of comparison in ethics reveals how theory is crystallized in the processes of the growth of knowledge in all fields and the human vicissitudes of history. "Ethical Theory and Social Change" will be of interest to philosophers, sociologists, and intellectual historians.

This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how each may be enriched by borrowing from the other. Pooling the resources and methods of their respective fields-anthropology and philosophy-May and Abraham Edel examine the wide range of moral differences in the world "to establish 'coordinates' for the more systematic mapping of particular moralities, to explore more explicitly the relations of morality to cultural patterns and social processes, and to see how philosophic issues of ethical theory become refined and reformulated when their cultural content is made manifest."

The book contains an implicit suggestion that the anthropologist should focus on morality as an independent area of study and that the philosopher should stop treating morality in isolation. Anthropology tends to include morality as an incidental part of other inquiries. Philosophy, on the other hand, tends to cut morality off from the framework of psychological and cultural processes; the result is a kind of deadlock in ethical theory. The Edels observe that to develop a working concept of morality at least as well developed as that furnished for religion, anthropology can benefit from philosophic methods of analyzing concepts and from philosophical ways of conceptualizing problems of ethical theory. On the other hand, philosophy can use the methods of anthropology, to approach morality in more meaningful terms. This study is not addressed only to professionals; its aim, rather, is to "provide an orientation to morality itself in a world in which human problems are becoming extremely complex and have to be confronted directly as moral."

Initially prepared as part of the Foundations of the Unity of Science volumes under the auspices of the "International Encyclopedia of Unified Science, Science and the Structure of Ethics "soon took on a life of its own. Well positioned in the naturalistic tradition of ethical theory extending from John Dewey at the start and Richard Rorty at the conclusion of the century, Abraham Edel's volume offers a remarkable synthesis of the ways hi which ethical statements can be examined, and the nature of ethical concerns.

Edel reveals a singular capacity to move beyond oracular controversies of the good and the right hi favor of a comparative, analytic, and functional account of how ethical perspectives and practices affect the content of moral discourse. In Edel's work, the structure of ethical behavior is defined by biological, psychological, social, and historical functions. Hence a scientific account of ethics is possible since moral norms are themselves products of an experiential field open to verification procedures common to all other walks of human life.

In reviewing the impact of Edel's work hi general, and this volume in particular, Irving Louis Horowitz notes that Edel's naturalistic emphasis fits neatly with a view of ethics as something grounded in human experience rather than mandated from divine assumption: "It is hard for me to imagine a turning back from the hard lessons of the century, any more in ethical theory than in empirical research as such. We owe a central place in our century's intellectual capital to Edel's examination of ethical doctrines in the light of changing circumstances." This is a work certain to enlist the interest of ethicists, sociologists of knowledge, as well as those concerned with issues hi the philosophy of science and religion alike.

Veblen has been claimed and rejected both by sociologists and economists as being one of theirs. He enriched and attacked both disciplines, as he did so many others: philosophy, history, social psychology, politics, and linguistics. Because he took all knowledge as necessary and relevant to adequate understanding, Veblen was a holistic analyst of the social process.

First published in 1904, this classic analysis of the U.S. economy has enduring value today. In it, Veblen posited a theory of business fluctuations and economic growth which included chronic depression and inflation. He predicted the socioeconomic changes that would occur as a result: militarism, imperialism, fascism, consumerism, and the development of the mass media as well as the corporate bureaucracy. Douglas Dowd's introduction places the volume within the traditions of both macroeconomics and microeconomics, tracing Veblen's place among social thinkers, and the place of this volume in the body of his work.

In "Ethical Judgment, "Abraham Edel makes clear the part played by biological and social scientific information in ethical judgment and moral action using psychological, anthropological, and economic materials as well as historical studies. Edel suggests that many controversies in ethical theory have emerged because different ethical theories made different scientific assumptions. In the almost forty years since his book was first published, life has become more complex and technological change has accelerated, bringing changes to our morality and ethical theory as well as our conduct. If anything, his observations are even more pertinent, compelling us to examine the empirical core of ethical statements.

Edel maintains that since our knowledge of social life and history is constantly growing, moral theories and ethical judgments ought to embody the best knowledge available at any point in tune. However, because all knowledge and belief is only probable, there is never absolute certainty but only what Edel calls "residual indeterminacy "in human life and knowledge due to complexity and change.

Edel lists four factors that form the basis for moral decisions: universal needs (food); perennial aspirations (friendships); central necessary conditions (job security); and critical contingent factors under special circumstances (land reform in a landholder-ruled society). In his new introduction, Edel applies those factors to the present day, discussing societal changes over the past forty years, such as the number of women in the workforce, the impact of the civil rights movement, and the fact that isolationism as a national policy is no longer feasible. "Ethical Judgment "is a recognized classic hi the modern study of ethical theory. It will be valuable reading for sociologists, historians, and all scholars interested in the study of ethics and American culture.

This is a new release of the original 1934 edition.

Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

Abraham Edel addresses the questions of what is meant by "education," how educational institutions and processes are evaluated, and how they can be improved, and what curriculums are best and why. At a time when our ability to provide effective education can spell success or failure for individuals and society alike, Edel clears away old confusions and indicates the conditions that must be satisfied in order for education to be successful for this and future generations.