John Joseph Haldane

There has been public outcry from philosophers and others at the prospect of the closure of Heythrop College, University of London; yet the nature and history of Heythrop remain little known. It is apt and timely, therefore, as its likely dissolution approaches, to provide a brief account of its origins and development up to and including the period of its entry into London University under the leadership of the most famous modern historian of philosophy Frederick Copleston. Following on from this the idea of a distinctive Jesuit intellectual tradition, and more specifically of the Jesuit contribution to philosophy is explored.

In recent years there has been a dramatic expansion of the range of studies, policy directives and initiatives concerned with the environment. For the most part these are unphilosophical, pragmatic responses to perceived threats of pollution and other forms of environmental degradation. However, they invariably presuppose certain conceptual and normative commitments, and the examination and evaluation of these has been a major concern of environmental philosophy. To date the primary focus of interest has been on ethical and political values, but there is a developing sense of the need to consider issues relating to the aesthetics of environment. After outlining a general philosophical structure for understanding the nature of aesthetic experience, its objects and values, a little known theory – that of Aquinas – is explained and defended

In contrast to other articles in this series on the history of moral philosophy the present essay is not devoted to expounding the views of a single author, or to examining a particular moral theory. Instead it discusses an important dispute between two medieval accounts of the relation between theological and moral propositions. In addition to its historical interest this debate is important both because it connects earlier and later ethical thought--being influenced by Greek moral theories and influencing subsequent European philosophy--and because it concerns issues that remain important to philosophers and to those who claim that their ethical beliefs are dictated by religious convictions

‘Every education teaches a philosophy; if not by dogma then by suggestion, by implication, by atmosphere. Every part of that education has a connection with every other part. If it does not all combine to convey some general view of life it is not education at all’ . In an essay written for the thirtieth volume of the British Journal of Educational Studies , R. F. Dearden surveyed philosophy of education during the period 1952–82. As might be imagined he was largely concerned with the emergence in and development through these years of analytical philosophy of education, as the influence of linguistic or conceptual analysis spread beyond the somewhat ill-defined boundaries of core philosophy and was taken up by those interested in the theoretical presuppositions of educational practice. After charting the course of this development, and having reached the point at which certain worries arose about the limits of conceptual analysis as a method, Dearden turned to consider what if any alternatives might be available. The first possibility which he mentions in expectation of its having received explicit articulation is Catholic philosophy of education. However, as he notes, nothing meeting this description was developed during the period in question—in effect, since the war. The one book which he mentions, viz. Jacques Maritain's Education at the Crossroads , is barely known of in professional philosophy of education and in style and content is quite out of the mainstream