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Journal articles on the topic "Newsletter (Bertrand Russell Society)"
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Sainsbury, R. M. "Bertrand Arthur William Russell." Royal Institute of Philosophy Lecture Series 20 (March 1986): 217–18. http://dx.doi.org/10.1017/s0957042x00004144.
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Bertrand Russell (1872–1970), born in Trelleck, Wales, was the grandson of the first Earl Russell, who introduced the Reform Bill of 1832 and served as prime minister under Queen Victoria. He studied mathematics and philosophy at Trinity College, Cambridge, 1890–1894, was a Fellow of Trinity College, 1895–1901, a Fellow of the Royal Society in 1908, and was a lecturer in philosophy, 1910–1916. Among his publications in philosophy in this period were An Essay on the Foundations of Geometry (1897), A Critical Exposition of the Philosophy of Leibniz (1900), The Principles of Mathematics (1903), Principia Mathematica (with A. N. Whitehead, 1910–1913), The Problems of Philosophy (1912) and Our Knowledge of the External World (1914).
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Urban, Eva. "‘Actors in the Same Tragedy’: Bertrand Russell, Humanism, and The Conquest of Happiness." New Theatre Quarterly 31, no. 4 (2015): 343–58. http://dx.doi.org/10.1017/s0266464x15000652.
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In Writings on Cities Henri Lefebvre calls for a ‘renewed right to urban life’. He maintains that ‘we must thus make the effort to reach out towards a new humanism, a new praxis, another man, that of urban society’. City spaces are used in a number of contemporary Irish site-specific theatre productions to explore histories of oppression and social injustice, and to imagine a new humanist praxis for society. The international multi-artform production The Conquest of Happiness (2013) was inspired by Bertrand Russell’s commitment to human happiness in defiance of war and suffering in his book The Conquest of Happiness (1930) and in his many political and philosophical writings. In this article Eva Urban critically examines the ways in which the performance in Northern Ireland attempted to embody Russell’s humanism and related critical concepts to encourage active citizenship. She considers to what extent the dramaturgical options employed inthe production applied Russell’s ideas and those of other thinkers by developing critical representations of inhumanity, challenging authoritarianism, and exploring humanist ideals. Eva Urban is a British Academy Postdoctoral Research Fellow in the Faculty of English, University of Cambridge, and an Associate of Clare Hall, Cambridge. She is theauthor of Community Politics and the Peace Process in Contemporary Northern Irish Drama (Peter Lang, 2011) and her articles on political drama and Irish studies have been published in New Theatre Quarterly, Etudes Irlandaises, and Caleidoscopio.
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Escobar-Galo, Juan Pablo. "¿EDUCAR ES GENERAR ESPERANZA O REPLICAR UN SISTEMA? PERSPECTIVAS PEDAGÓGICAS DE FREIRE, RUSSELL E ILLICH. IS EDUCATE GENERATE HOPE OR REPLICATE A SYSTEM? FREIRE, RUSSELL AND ILLICH PEDAGOGICAL PROSPECTS." Revista Electrónica Calidad en la Educación Superior 5, no. 1 (2014): 84–98. http://dx.doi.org/10.22458/caes.v5i1.345.
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Es necesario reflexionar sobre las propuestas pedagógicas de diferentes autores contemporáneos, dando especial énfasis a aquellos que, de alguna u otra forma, cuestionan el sistema educativo tradicional, realizando una crítica profunda de la acción educativa, pero dando argumentos y propuestas concretas en beneficio de la educación y generando esperanza en quienes participan del hecho educativo. Tal es el caso de Paulo Freire, que ve en la educación una herramienta para el desarrollo de la libertad, siendo la esperanza un primer momento en dicho anhelo. Por su parte, Bertrand Russell apuesta por el fortalecimiento de una educación con sentido crítico, desde el rescate del individuo frente a la masa. Mientras tanto, Iván Illich manifiesta su descontento por los procesos de escolarización de los sujetos y de su pensamiento, proponiendo el desarrollo de una sociedad desescolarizada.Palabras claves: Freire, Russell, Illich, educación, liberación y esperanza.Abstract It is necessary to reflect on the educational proposals of different contemporary authors, with special emphasis on those, who in some way or another question the traditional educational system, conducting a thorough review of educational action, but giving arguments and concrete proposals for the benefit of education and generating hope for those involved in the educational process. Such is the case of Paulo Freire, sees education a tool for the development of freedom, the hope being first in that longing. Meanwhile, Bertrand Russell commitment to strengthening education critically, from the rescue of the individual against the mass. Meanwhile, Ivan Illich expressed dissatisfaction with the process of education of the subjects and their thinking, proposing the development of a deschooling society. Keywords: Freire, Russell, Illich, education, liberation and hope.
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Ryan, Alan. "Mill's Essay On Liberty." Royal Institute of Philosophy Lecture Series 20 (March 1986): 171–94. http://dx.doi.org/10.1017/s1358246100004112.
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John Stuart Mill is—surprisingly—a difficult writer. He writes clearly, non-technically, and in a very plain prose which Bertrand Russell once described as a model for philosophers. It is never hard to see what the general drift of the argument is, and never hard to see which side he is on. He is, none the less, a difficult writer because his clarity hides complicated arguments and assumptions which often take a good deal of unpicking. And when we have done that unpicking, the task of analysing the merits and deficiencies of the arguments is still only half completed. This is true of all his work and particularly true of Liberty. It is an essay whose clarity and energy have made it the most popular of all Mill's work. Yet it conceals philosophical, sociological and historical assumptions of a very debatable kind. In his introduction, Mill saysthe object of this essay is to defend one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be legal penalties, or the moral coercion of public opinion (Liberty, 68).
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Ryan, Alan. "Mill's Essay On Liberty." Royal Institute of Philosophy Lecture Series 20 (March 1986): 171–94. http://dx.doi.org/10.1017/s0957042x00004119.
Full textAbstract:
John Stuart Mill is—surprisingly—a difficult writer. He writes clearly, non-technically, and in a very plain prose which Bertrand Russell once described as a model for philosophers. It is never hard to see what the general drift of the argument is, and never hard to see which side he is on. He is, none the less, a difficult writer because his clarity hides complicated arguments and assumptions which often take a good deal of unpicking. And when we have done that unpicking, the task of analysing the merits and deficiencies of the arguments is still only half completed. This is true of all his work and particularly true of Liberty. It is an essay whose clarity and energy have made it the most popular of all Mill's work. Yet it conceals philosophical, sociological and historical assumptions of a very debatable kind. In his introduction, Mill saysthe object of this essay is to defend one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be legal penalties, or the moral coercion of public opinion (Liberty, 68).
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Griffin, Nicholas. "Peter H. Denton. The ABC of Armageddon: Bertrand Russell on Science, Religion, and the Next War, 1919–1938. (Science, Technology, and Society.) 174 pp., notes, bibl., index. Albany: State University of New York Press, 2001. $54.50 (cloth); $20.95 (paper)." Isis 94, no. 3 (2003): 564–65. http://dx.doi.org/10.1086/380726.
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Stanovcic, Vojislav. "Contribution of historical and literary works to the understanding of political phenomena." Zbornik Matice srpske za drustvene nauke, no. 118-119 (2005): 93–124. http://dx.doi.org/10.2298/zmsdn0519093s.
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The paper presents a series of arguments which indicate that significant historiographic works describing and analyzing bygone political phenomena as well the literary works which picturesquely depict political situations and human destinies - with their specific approaches and methods - contribute to the better insight and understanding of the phenomena in the political life which philosophy and social sciences express by notions. Social and political life have their bright and dark sides. It is less arguable that political sciences - in the study of phenomena included in their topic -find great help in history, if it is - as Leopold von Ranke advised - oriented only to "show what really happened". Historical studies, specially the ones of the socalled great historians, present to us the images of the situation in a certain period or event with all significant details and contribute to the understanding of that phenomenon, helping to clarify its essence. Thus for example, Appian's Roman Civil Wars or Tacitus' descriptions in The Annals of the suffering of the innocent victims in the power struggle during civil wars and during the ferocious persecution of Christians -innocent, but accused of all possible crimes. What astonishes the reader is the grea similarity between the phenomena, processes, actions happening two millennia ago and in the 20th century. Philosopher and political thinkers (like Aristotle), but also some historians (like Thucydides) offer explanations why some patterns repeat and why they would "keep repeating". In Khalil Inalcik's work, we find detailed descriptions of brutal mutual killings among the sons of the majority of the Turkish sultans in the power struggle after their fathers' death. Generalizing on the basis of the material provided by history, we reach an entire string of general notions in political and social sciences. Great thinkers and writers, from the oldest Eastern and the greatest antique philosophers till the ones from the 20th century, used found inspiration and drew ideas and incentives or material from the sources with which they supplemented their theoretical categories, notions and explanations, including the images of political life. These sources are represented in the great literary works. Contradictory opinions about the character and significance of ail and literature are found in Plato's and Aristotle's writings. Aristotle, who analyzed this problem, presented arguments why literary insights - precisely because of the character of insights they offer - deserve to stand in the same pedestal with philosophy. He used the expression he himself introduced to mark one aspect of the effect of art and literature - and that is catharsis. Psychology facilitates our insights into the motives and consequences of the participants' behavior social psychology being particularly important, but also ethics. The means used to convey a certain truth is less important, its essence is more important. Several Greek philosophers (Parmenides, Empedocles, Xenophon) even the Roman ones (for example, Lucretius Cains) wrote their philosophical treatises in verse. Kant's famous words Sapere aude! with which he asks people to have courage to use their own mind and thus become enlightened originate from the Roman poet Horace, and Michel de Montaigne also used them. Plato and Aristotle referred not only to the available sources about preceding philosophical ideas and political systems, including the first Greek historians, but also to the tragedians, primarily Aeschylus, Sophocles and Euripides, to the comedy writers (like Aristophanes), to the lyricists (Solon, Simonides, Archilochus). When Aristotle expounds one of the key categories of his political theory about man as a political animal (zoon politikon), he refers to Homer to confirm what he himself believes. Anica Savic-Rebac quotes Strabo's formulations about poetry as "the first philosophy", as well as about Homer's work as "poetic philosophy" and as a source of every kind of wisdom, even every kind of knowledge. With his ideas and images he presented in his literary works, Dostoyevsky influenced several philosophers (Nietzsche, Camus and others) and scientists (Freud, Adler and others). "The philosophy of existence" and its ethical orientation were presented not only in the philosophical, but also in the literary works (Kierkegaard, Sartre, Camus). The so called philosophy of the absurd and "the literature of the absurd" mutually merge and supplement. Not even the best 20th century theoretical treatise about the nature of power - like those by Charles Merriam, Bertrand Russell, Bertrand de Jouvenel or Harold Lass well can depict what man gets to know through the tragedies of Marlowe Shakespeare, Goethe, in which main participants are driven and urged by the yearning to achieve absolute power. "The Great Inquisitor", "The Iron Heel" "Dark at Noon", but also the personalities like Raskolnikov or Verhovensky from the novel The Possessed help us to understand many things. "Gulag" became a political notion because of the title of the novel Gulag. Literature-antiutopia pointed to the dangers of the closed mind and of the technological society before scientific studies had done that.
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Louzao Villar, Joseba. "La Virgen y lo sagrado. La cultura aparicionista en la Europa contemporánea." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 152. http://dx.doi.org/10.18239/vdh_2019.08.08.
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RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. 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A., Mexican Phoenix, our Lady of Guadalupe: image and tradition across five centuries, Cambridge, Cambridge University Press, 2001.Bugslag, J., “Material and Theological Identities: A Historical Discourse of Constructions of the Virgin Mary”, Théologiques, 17/2 (2009), pp. 19-67.Cadoret-Abeles, A., “Les apparitions du Palmar de Troya: analyse anthropologique dun phenómène religieux”, Mélanges de la Casa de Velázquez, 17 (1981), pp. 369-391.Carrión, G., El lado oscuro de María, Alicante, Agua Clara, 1992.Chenaux, P., L´ultima eresia. La chiesa cattolica e il comunismo in Europa da Lenin a Giovanni Paolo II, Roma, Carocci Editore, 2011.Christian, W. A., “De los santos a María: panorama de las devociones a santuarios españoles desde el principio de la Edad Media a nuestros días”, en Lisón Tolosana, C. (ed.), Temas de antropología española, Madrid, Akal, 1976, pp. 49-105.Christian, W. A., “Religious apparitions and the Cold War in Southern Europe”, Zainak, 18 (1999), pp. 65-86.Christian, W. A., Apariciones Castilla y Cataluña (siglo XIV-XVI), Madrid, Nerea, 1990.Christian, W. A., Religiosidad local en la España de Felipe II, Madrid, Nerea, 1991.Christian, W. A., Religiosidad popular: estudio antropológico en un valle, Madrid, Tecnos, 1978.Christian, W. A., Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, University of California Press, 1997.Clark, C., “The New Catholicism and the European Culture Wars”, en C. Clark y Kaiser, W. (eds.), Culture Wars. Secular-Catholic conflict in Nineteenth-Century Europe, Cambridge, Cambridge University Press, 2003, pp. 11-46.Claverie, É., Les guerres de la Vierge. Une anthropologie des apparitions, Paris, Gallimard, 2003.Colina, J. M. de la, La Inmaculada y la Serpiente a través de la Historia, Bilbao, El Mensajero del Corazón de Jesús, 1930.Collins, R., Los guardianes de las llaves del cielo, Barcelona, Ariel, 2009, p. 521.Corbin, A. (dir.), Historia del cuerpo. Vol. II. De la Revolución francesa a la Gran Guerra, Madrid, Taurus, 2005.Coreth, E. (ed.), Filosofía cristiana en el pensamiento católico de los siglos XIX y XX. Tomo I: Nuevos enfoques en el siglo XIX, Madrid, Encuentro, 1994.Coreth, E. (ed.), Filosofía cristiana en el pensamiento católico de los siglos XIX y XX. Tomo II: Vuelta a la herencia escolástica, Madrid, Encuentro, 1994.Cunha, P. y Ribas, D., “Our Lady of Fátima and Marian Myth in Portuguese Cinema”, en Hansen, R. (ed.), Roman Catholicism in Fantastic Film: Essays on. Belief, Spectacle, Ritual and Imagery, Jefferson, McFarland, 2011.D’Hollander, P. y Langlois, C. (eds.), Foules catholiques et régulation romaine. Les couronnements de vierges de pèlerinage à l’époque contemporaine (XIXe et XXe siècles), Limoges, Presses universitaires de Limoges, 2011.D´Orsi, A., 1917, o ano que mudou o mundo, Lisboa, Bertrand Editora, 2017.De Fiores, S., Maria. Nuovissimo dizionario, Bologna, EDB, 2 vols., 2006.Delumeau, J., Rassurer et protéger. Le sentiment de sécurité dans l’Occident d’autrefois, Paris, Fayard, 1989.Dozal Varela, J. C., “Nueva Jerusalén: a 38 años de una aparición mariana apocalíptica”, Nuevo Mundo, Mundos Nuevos, 2012, s.p.Driessen, H., “Local Religion Revisited: Mediterranean Cases”, History and Anthropology, 20/3 (2009), pp. 281-288.Driessen, H., “Local Religion Revisited: Mediterranean Cases”, History and Anthropology, 20/3 (2009), p. 281-288.González Sánchez, C. A., Homo viator, homo scribens. Cultura gráfica, información y gobierno en la expansión atlántica (siglos XV-XVII), Madrid, Marcial Pons, 2007.Grignion de Montfort, L. M., Escritos marianos selectos, Madrid, San Pablo, 2014.Harris, R., Lourdes. Body and Spirit in the Secular Age, London, Penguin Press, 1999.Harvey, J., Photography and Spirit, London, Reaktion Books, 2007.Hood, B., Supersense: Why We Believe in the Unbelievable, New York, HarperOne, 2009.Horaist, B., La dévotion au Pape et les catholiques français sous le Pontificat de Pie IX (1846-1878), Palais Farnèse, École Française de Rome, 1995.Kselman, T., Miracles and Prophecies in Nineteenth Century France, New Brunswick, Rutgers University Press, 1983.Lachapelle, S., Investigating the Supernatural: From Spiritism and Occultism to Psychical Research and Metapsychics in France, 1853-1931, Baltimore, The John Hopkins University Press, 2011.Langlois, C., “Mariophanies et mariologies au XIXe siècles. Méthode et histoire”, en Comby, J. (dir.), Théologie, histoire et piété mariale, Lyon, Profac, 1997, pp. 19-36.Laurentin, R. y Sbalchiero, P. (dirs.), Dictionnaire des “aparitions” de la Vierge Marie, Paris, Fayard, 2007.Laycock, J. P., The Seer of Bayside: Veronica Lueken and the Struggle to Define Catholicism, Oxford, Oxford University Press, 2015.Levi, G., La herencia inmaterial. La historia de un exorcista piamontés del siglo XVII, Madrid, Nerea, 1990.Linse, U., Videntes y milagreros. La búsqueda de la salvación en la era de la industrialización, Madrid, Siglo XXI, 2002.Louzao, J., “La España Mariana: vírgenes y nación en el caso español hasta 1939”, en Gabriel, P., Pomés, J. y Fernández, F. (eds.), España res publica: nacionalización española e identidades en conflicto (siglos XIX y XX), Granada, Comares, 2013, pp. 57-66.Louzao, J., “La recomposición religiosa en la modernidad: un marco conceptual para comprender el enfrentamiento entre laicidad y confesionalidad en la España contemporánea”, Hispania Sacra, 121 (2008), pp. 331-354.Louzao, J., “La Señora de Fátima. La experiencia de lo sobrenatural en el cine religioso durante el franquismo”, en Moral Roncal, A. M. y Colmenero, R. (eds.), Iglesia y primer franquismo a través del cine (1939-1959), Alcalá de Henares, Universidad de Alcalá de Henares, 2015, pp. 121-151.Louzao, J., “La Virgen y la salvación de España: un ensayo de historia cultural durante la Segunda República”, Ayer, 82 (2011), pp. 187-210.Louzao, J., Soldados de la fe o amantes del progreso. Catolicismo y modernidad en Vizcaya (1890-1923), Logroño, Genueve Ediciones, 2011.Lowenthal, D., El pasado es un país extraño, Madrid, Akal, 1998.Lundberg, M., A Pope of their Own. El Palmar de Troya and the Palmarian Church, Uppsala, Uppsala University, 2017.Maravall, J. A., La cultura del Barroco, Madrid, Ariel, 1975.Martí, J., “Fundamentos conceptuales introductorios para el estudio de la religión”, en Ardèvol, E. y Munilla, G. (coords.), Antropología de la religión. Una aproximación interdisciplinar a las religiones antiguas y contemporáneas, Barcelona, Editorial Universitat Oberta Catalunya, 2003.Martina, G., Pio IX (1846-1850), Roma, Università Gregoriana, 1974.Martina, G., Pio IX (1851-1866), Roma, Università Gregoriana,1986.Martina, G., Pio IX (1867-1878), Roma, Università Gregoriana, 1990.Maunder, C., “The Footprints of Religious Enthusiasm: Great Memorials and Faint Vestiges of Belgium´s Marian Apparition Mania of the 1930s”, Journal of Religion and Society, 15 (2013), s.p.Maunder, C., Our Lady of the Nations: Apparitions of Mary in Twentieth-century Catholic, Oxford, Oxford University Press, 2016.Mínguez, R., “Las múltiples caras de la Inmaculada: religión, género y nación en su proclamación dogmática (1854)”, Ayer, 96 (2014), pp. 39-60.Moreno Luzón, J., “Entre el progreso y la virgen del Pilar. La pugna por la memoria en el centenario de la Guerra de la Independencia”, Historia y política, 12 (2004), pp. 41-78.Moro, R., “Religion and Politics in the Time of Secularisation: The Sacralisation of Politics and the Politicisation of Religion”, Totalitarian Movements and Political Religions, 6/1 (2005), pp. 71-86.Multon, H., “Catholicisme intransigeant et culture prophétique: l’apport des Archives du Saint Office et de l’Index”, Revue historique, 621 (2002), pp. 109-137.Osterhammel, J., The Transformation of the World: A Global History of the Nineteenth Century, Princeton, Princeton University Press, 2014.Oviedo Torró, L., “Natural y sobrenatural: un repaso a los debates recientes”, en Alonso Bedate, A. (ed.), Lo natural, lo artificial y la cultura, Madrid, Universidad Pontificia Comillas, pp. 151-166.Pelikan, J., María a través de los siglos. Su presencia en veinte siglos de cultura, Madrid, PPC, 1997.Perica, V., Balkan Idols: Religion and Nationalism in Yugoslav States, Oxford, Oxford University Press, 2002.Rahner, K., Tolerancia, libertad, manipulación, Barcelona, Herder, 1978.Ramón Solans, F. J. y di Stefano, R. (eds.), Marian Devotions, Political Mobilization, and Nationalism in Europe and America, Basingstoke, Palgrave, 2016.Ramón Solans, F. J., “A New Lourdes in Spain: The Virgin of El Pilar, Mass Devotion, National Symbolism and Political Mobilization”, en Ramón Solans, F. J. y di Stefano, R. (eds.), Marian Devotions, Political Mobilization, and Nationalism in Europe and America, Basingstoke, Palgrave, 2016, pp. 137-167.Ramón Solans, F. J., “La hidra revolucionaria. Apocalipsis y antiliberalismo en la España del primer tercio del siglo XIX”, Hispania, 56 (2017), pp. 471-496.Ramón Solans, F. J., La Virgen del Pilar dice... 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"Bertrand Arthur William Russell." Royal Institute of Philosophy Lecture Series 20 (March 1986): 217–18. http://dx.doi.org/10.1017/s1358246100004148.
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Bertrand Russell (1872–1970), born in Trelleck, Wales, was the grandson of the first Earl Russell, who introduced the Reform Bill of 1832 and served as prime minister under Queen Victoria. He studied mathematics and philosophy at Trinity College, Cambridge, 1890–1894, was a Fellow of Trinity College, 1895–1901, a Fellow of the Royal Society in 1908, and was a lecturer in philosophy, 1910–1916. Among his publications in philosophy in this period were An Essay on the Foundations of Geometry (1897), A Critical Exposition of the Philosophy of Leibniz (1900), The Principles of Mathematics (1903), Principia Mathematica (with A. N. Whitehead, 1910–1913), The Problems of Philosophy (1912) and Our Knowledge of the External World (1914).
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Andersson, Stefan. "New Essays on Russell [review of Alan Schwerin (under the auspices of the Bertrand Russell Society), ed., Russell Revisited: Critical Reflections on the Thought of Bertrand Russell]." Russell: the Journal of Bertrand Russell Studies 30, no. 1 (2010). http://dx.doi.org/10.15173/russell.v30i1.2182.
Full textBooks on the topic "Newsletter (Bertrand Russell Society)"
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Society, Bertrand Russell, and BRS Information Committee., eds. An 18-year index of newsletters of the Bertrand Russell Society, Inc.: Covering the years 1974-1991, issues 1-72. The Committee, 1992.
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A 16-year index of newsletters of the Bertrand Russel Society, Inc. BRS Information Committee, 1989.
Find full textBook chapters on the topic "Newsletter (Bertrand Russell Society)"
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"A98 Human Society in Ethics and Politics 1954." In A Bibliography of Bertrand Russell. Routledge, 2003. http://dx.doi.org/10.4324/9780203429488-108.
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"A88 The Impact of Science on Society 1951." In A Bibliography of Bertrand Russell. Routledge, 2003. http://dx.doi.org/10.4324/9780203429488-98.
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MacIver, Robert M., and David Spitz. "The Social and Political Ideas of Bertrand Russell." In Politics & Society. Routledge, 2020. http://dx.doi.org/10.4324/9781351308205-25.
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Raleigh, Thomas. "Introduction." In Acquaintance. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198803461.003.0001.
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That there is a distinctively philosophical usage of the term ‘acquaintance’ is, of course, due primarily to the influence of Bertrand Russell and in particular to the distinction he famously drew between ‘knowledge by acquaintance’ and ‘knowledge by description’. These phrases soon became part of the philosophical lexicon. For example, the Proceedings of the Aristotelian Society twice featured symposia on the question ‘Is there knowledge by acquaintance?’, first in 1919...
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Dyson, Kenneth. "Patron Saints: (1) The European Tradition of Aristocratic Liberalism." In Conservative Liberalism, Ordo-liberalism, and the State. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854289.003.0006.
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This chapter examines the key authors and texts that provided conservative liberalism and Ordo-liberalism with a distinctive aristocratic character: its paternalism, its scepticism about democracy, its discomfort with the commercial aspects of capitalism, and its belief in a hierarchy of ability. From their interwar origins, conservative liberalism and Ordo-liberalism were about more than the economic order. They were fundamentally about the kind of social and cultural order that was appropriate to a sustainable liberal society and that would stem the crisis of moral and intellectual values. Referencing of canonical texts with which the cultivated bourgeois intelligentsia was familiar had the additional value of endowing conservative liberals and Ordo-liberals with prestige. This chapter examines the most cited authors and texts in this literature: Lord John Acton, Julien Benda, Jacob Burckhardt, Johann Wolfgang Goethe, Gustave Le Bon, Frédéric Le Play, José Ortega y Gasset, Bertrand Russell, George Santayana, and Alexis de Tocqueville. It also looks at Friedrich Hayek’s attempt to establish the Acton-Tocqueville Society. These authors embodied a faith in an aristocracy of knowledge, a distrust of plebeian culture, and a belief in the quality of the inner life and in character as the foundation of a liberal society. Aristocratic liberalism rested on two fears: of unbridled democracy and of the despotic state; of anarchy and servitude. The chapter closes with reflections on the changing fortunes of aristocratic liberalism and their implication for conservative liberalism and Ordo-liberalism.