John Shook

Long-standing debates over historiographical approaches to the Axial Age have distracted the history of philosophy from its own disciplined inquiry into the breadth and depth of ancient thought beyond the Greeks. The philosopher Karl Jaspers offered a vista for seeing commonalities among ancient innovations and discerning continuities along history to modern times. That dual agenda divided Axial historiography with the question of whether axiality reflects creativities of ancient systems or have modern reflections created images of axiality. A singular chronology for humanity encourages a mode of philosophical history open to providential designs, epochal turns, spiritual evolutions, psychological leaps, or cognitive revolutions. History of philosophy and religion, with the advice of theology and social history herein solicited, can reformulate a stricter and sounder historiography more congenial to a broad scope for ancient philosophy. In particular, arrivals of axiality would appear in distinct stages at different times across separate regions as a matter of responding creatively to changing socio-historical conditions. Twelve candidates for Axial phases across Eurasia during the early Iron Age are accordingly proposed, which include oft-mentioned philosophies and religions as well as overlooked systems that were no less Axial.

Biotechnological enhancements for military personnel arouse scrutiny, beyond the ethics of experimental research and due care during operational service, to the eventual return to a civilian life. Reversal of enhancements—by withdrawal, extraction, deactivation, modification, destruction, etc.—will be just as experimental and consequential. Super soldiering may not smoothly transition to ordinary habilitation and lifestyle. Complete reversions of dramatic augmentations, such as prosthetics or brain-computer interfacing, could be more damaging to the person than the initial installation. Partial reversions would be just as perplexing, as discharged personnel retain workable technology to prevent disability while other careers next beckon for a suitably empowered individual. Either way, all such biotechnological enhancements must be treated as ethical and social experiments having both positive and negative potential outcomes. Life stages of technologically modified military personnel require special ethical consideration beyond the lifecycle of the technology itself. The post-enhancement veteran is a largely unexplored area, and we propose that these civilian “supra-soldiers” will become a cohort of increasing interest, requiring continued care and ethical support. To that end, we suggest a system of guidelines to ensure ethically sound support for those who serve, and have served, in national defense.

John Dewey’s pragmatism and naturalism are grounded on metaphysical tenets describing how mind’s intelligence is thoroughly natural in its activity and productivity. His worldview is best classified as Organic Realism, since it descended from the German organicism and Naturphilosophie of Herder, Schelling, and Hegel which shaped the major influences on his early thought. Never departing from its tenets, his later philosophy starting with Experience and Nature elaborated a philosophical organon about science, culture, and ethics to fulfill his particular version of Organic Realism.

The distinction between hard and soft facts has been used by compatibilists to argue that God's divine foreknowledge is not incompatible with human free will. The debate over this distinction has ignored the question of the justification of divine knowledge. I argue that the distinction between hard and soft facts is illusory because the existence of soft facts presupposes that justification exists. Moreover, if the hard fact /soft fact distinction collapses, then God justifiably knows all future events, and human beings cannot possess free will.

For scholars working on almost any aspect of American thought, The Bloomsbury Encyclopedia to Philosophers in America presents an indispensable reference work. Selecting over 700 figures from the Dictionary of Early American Philosophers and the Dictionary of Modern American Philosophers, this condensed edition includes key contributors to philosophical thought. From 1600 to the present day, entries cover psychology, pedagogy, sociology, anthropology, education, theology and political science, before these disciplines came to be considered distinct from philosophy. Clear and accessible, each entry contains a short biography of the writer, an exposition and analysis of his or her doctrines and ideas, a bibliography of writings and suggestions for further reading. Featuring a new preface by the editor and a comprehensive introduction, The Bloomsbury Encyclopedia to Philosophers in America includes 30 new entries on twenty-first century thinkers including Martha Nussbaum and Patricia Churchland. With in-depth overviews of Waldo Emerson, Margaret Fuller, Noah Porter, Frederick Rauch, Benjamin Franklin, Thomas Paine and Thomas Jefferson, this is an invaluable one-stop research volume to understanding leading figures in American thought and the development of American intellectual history.

The renaissance of pragmatism in recent decades has stimulated renewed study of the classical pragmatists. Until this volume, F. C. S. Schiller (1864–1937) was the only major pragmatist from the classical era whose significant writings remained uncollected for renewed scholarly study. The forty-two pieces in this collection represent Schiller's finest writings. They range across a broad spectrum of specific topics: logic and scientific method, meaning and truth, pluralism and monism, personalism and idealism, metaphysics and values, evolution and religion, and ethics and politics. An introduction to Schiller's life and career, introductory essays to the volume's seven parts, and a bibliography of Schiller's books and essays are also included.

Designed to fill a large gap in American philosophy scholarship, this bibliography covers the first four decades of the pragmatic movement. It references most of the philosophical works by the twelve major figures of pragmatism: Charles S. Peirce, William James, John Dewey, George H. Mead, F.C.S. Schiller, Giovanni Papini, Giovanni Vailati, Guiseppe Prezzolini, Mario Calderoni, A.W. Moore, John E. Boodin, and C.I. Lewis. It also includes writings of dozens of minor pragmatic writers, along with those by commentators and critics of pragmatism. It encompasses literature not only concerning pragmatism as an alliance of philosophical theories of meaning, inquiry, belief, knowledge, logic, truth, ontology, value, and morality, but also as an intellectual and cultural force impacting art, literature, education, the social and natural sciences, religion, and politics. This bibliography contains 2,794 main entries and more than 2,000 additional references, organized by year of publication. 2,101 of the references include annotation. Its international scope is focused on writings in English, French, German, and Italian, though many other languages are also represented. Peter H. Hare contributed the Guest Preface. The introduction contains an historical orientation to pragmatism and guides to recent studies of pragmatic figures. This work is extensively cross-referenced, and it has exhaustive and lengthy author and subject indexes.