Where Mechanism Ends: Thomas Reid on the Moral and the Animal Oeconomy
Theories of life have consequences for how the social order is conceptualized. I pursue this theme in the work of the Aberdeen philosopher of mind Thomas Reid (1710–96), or more accurately, in his reactions to others’ views. Reid typically developed his own ideas into a coherent view in juxtaposition to ideas to which he took exception. This means entering into a number of apparently discrete contexts before the unifying threads can be made plain. Let me introduce my theme with a not untypical example of Reid’s way of clarifying by accentuating difference. In 1794, just two years before he died, Reid gave two lectures to the Glasgow Literary Society. The subjects were apparently unconnected. In the first lecture Reid extensively criticized and commented on Joseph Priestley’s materialist philosophy. The central point of dispute was the inertness of matter and its consequences for physiology and religion: “By what force [the muscular fibers] are contracted and relaxed, either in voluntary or involuntary Motion, Philosophy has never discovered. . . . It is here that Mechanism ends, at least human wisdom has never been able to carry it farther; and some cause must operate that has the power of beginning motion” (Wood 1995, 202).
Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy
A study of Francis Hutcheson, in terms of his life, teaching and position in the history of philosophy. Scott set out with the modest project of gathering materials for an article on Hutcheson's period in Dublin, prior to his appointment as professor of Moral Philosophy at Glasgow. The work grew into an extensive study, not only of Hutcheson's own life and thought, but of his place in the intellectual life of his age.
Inquiring "Tree of Life" at Home: Persian Classic Literature in English Classes.
The recent decades of English Language Teaching (ELT) appear to be particularly concerned with the marginalisation caused by English linguistic, cultural, and academic colonisation and imperialism. Bold footprints of this academic monopoly can be seen in the wide incorporation of abridged or unabridged British and American literary works in foreign language settings. Such literary products are often legitimised as authentic materials authored by native speakers. Inspired by the idea of incorporating non-native literature and translated first language literature into English classes, the authors of this article sought to explore the possibilities of opening spaces for English translations of Persian classic works of literature in English as foreign language classrooms and tracing the language events that unfolded as a result of incorporating such literature. The participants of this two-semester long action research project were non-English major Iranian female university students, majoring in various fields at Alzahra University, Tehran, Iran. The sense of familiarity the students had with such national literary works led to the emergence of language instances lightened by sparks of virtue, vision, life and art.