A Neurathian Conception of the Unity of Science

An historically important conception of the unity of science is explanatory reductionism, according to which the unity of science is achieved by explaining all laws of science in terms of their connection to microphysical law. There is, however, a separate tradition that advocates the unity of science. According to that tradition, the unity of science consists of the coordination of diverse fields of science, none of which is taken to have privileged epistemic status. This alternate conception has roots in Otto Neurath’s notion of unified science. In this paper, I develop a version of the coordination approach to unity that is inspired by Neurath’s views. The resulting conception of the unity of science achieves aims similar to those of explanatory reductionism, but does so in a radically different way. As a result, it is immune to the criticisms facing explanatory reductionism. This conception of unity is also importantly different from the view that science is disunified, and I conclude by demonstrating how it accords better with scientific practice than do conceptions of the disunity of science.     

The development of an institute for the caring professions

This paper was originally given in Durham in March 1988 at a conference of the Association for Psychoanalytic Psychotherapy in the NHS, the Scottish Association of Analytical Psychotherapists and the Northern Association for Analytic Psychotherapy. It explores the processes of development of a single organisation, the Scottish Institute of Human Relations, since its inception twenty years ago. The three authors have worked together in different roles throughout this period, and they write from their separate subjective experiences as well as indicating areas of joint concern.

First, an overview of the history of the Institute is offered by the Director, with comment on some of the achievements and vicissitudes and the learning which resulted. Secondly, the Institute's responses to a particular group of users, the clergy, is described and illustrated. Finally, the change process is discussed, both theoretically and with reference to various aspects of the Institute's life, especially relationships within and between internal groupings and with the outside world.     

Science and Religion: Original Unity and the Courage to Create

Paul Tillich noted the emergence of science by "demythologization" from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the "courage to create," as exemplified by Galileo. Tillich's "God above God" as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the "courage to create," which is essential for progress in scientific knowledge. Religion and science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation.     

The Full Unity of the Virtues

The classical doctrine that the moral virtues are unified is widely rejected. Some argue that the virtues are disunified, or even mutually incompatible. And though others have argued that the virtues form some sort of unity, these recent defenses of unity are always qualified, advocating only a partial unity: the unity of the virtues is limited to certain practical domains, or weak in that one virtue implies only moral decency in the fields of other virtues. I argue that something like the classical doctrine—a full unity of the virtues thesis—remains defensible. After reviewing the arguments of partial unity theorists for the claim that the virtues form at least some sort of unity, I examine their main arguments for thinking that this unity is only partial (limited or weak). I then show that these arguments fail, and address some further criticisms (such as the argument that full unity implausibly requires that a person must attain the virtues “all at once”). I do not seek here to prove the truth of the full unity thesis (in fact I suggest a modification of it), but only to refute important extant criticisms of it, and thus to show that it remains a plausible view.     

The Unity of Language

This paper identifies the founding project of traditional philosophy of language as an attempt to unify the diversity and individuality of spoken language in order to produce a transpersonal intelligibility. The supposed necessary truth that we cannot directly understand what others say which underlies such a project is exposed as a willful avoidance of the discourse of others typical of masculine styles of communication.     

追寻美德的统一——古希腊德性统一性问题

德性是古希腊一个重要的道德观念,对德性统一性的追求也是古希腊道德实践与思想领域的一个显著特征。从荷马史诗、苏格拉底、柏拉图到亚里士多德,表现了对德性统一性追求的不同路径。而德性统一性问题与古希腊对德性本身的理解有着必然联系,但从更深层意义上说,是由古希腊现实社会状况所决定的。     

Unity for the sake of missions

Pentecostal-Charismatic Christians form a block of over 600 million people inside Christianity. This article assesses the theological and missiological reasons behind the development of Pentecostal-Charismatic Christians since the beginning of the 20th century. Pentecostals have been hesitant in developing contacts with the World Council of Churches (WCC) and conciliar churches, fearing to be connected to a collaboration that is more human-oriented than spirit-oriented. Slowly, however, the openness toward visible, concrete cooperation on a larger basis has developed in mutual dialogue with others, such as the Global Christian Forum, which represents the Roman Catholic Church, the WCC, the World Evangelical Alliance, and the Pentecostal World Fellowship. Pentecostals today are involved in many kinds of collaboration between the different denominations among themselves but also with other evangelical and even conciliar churches when possible, to fulfil the Great Commission of Jesus Christ.     

The foundation of the institute for experimental psychology at Leipzig University

Summary During the 1979–80 academic year psychologists from all over the world will celebrate the centennial of the Institute for Experimental Psychology at Leipzig University, established by Wilhelm Wundt during the winter of 1879–80. First, this paper will present the historical context in which the laboratory method of research instruction developed in nineteenth-century Germany. Next, Wundt's extensive experience with laboratory research before coming to Leipzig will be described. Finally, the origin, development, and organization of Wundt's laboratory will be chronicled, beginning with his call to Leipzig. The implications of Wundt's achievement for modern psychology will be discussed. Emphasis is placed on the use of archival materials, documents, and eyewitness accounts.A slightly modified version of this paper was presented as an Invited Centennial Lecture at the Annual Meeting of the American Psychological Association in New York on September 4, 1979The preparation of this article was supported by a research award from the Dr. W.W. Kaempfer, the Dean of the College of Arts and Sciences, University of South Alabama, Mobile, Alabama, USA