HENRY THOREAU, NATURE, AND AMERICAN DEMOCRACY

In a famous passage from "Slavery In Massachusetts," Thoreau writes, "The remembrance of my country spoils my walk. My thoughts are murder to the State, and involuntarily go plotting against her."¹ Here is Thoreau the anarchist, the misanthrope, the self-righteous angry young man, as he is so often portrayed in the secondary literature. It would be easy to consider the issue resolved: the conventional wisdom about Thoreau's misanthropy and anarchism are demonstrated, and there is little more to say. It would also be a significant mistake—one that has been made over and over again by commentators on both his political views and his nature writings. Thoreau's comment is not the climax of "Slavery in Massachusetts," but rather is the prelude to the climax. Consider the passage that follows and leads to the conclusion of the essay:     

The Method of Socratic Proofs for Modal Propositional Logics: K5, S4.2, S4.3, S4F,S4R,S4M and G

The aim of this paper is to present the method of Socratic proofs for seven modal propositional logics: K5, S4.2, S4.3, S4M, S4F, S4R and G. This work is an extension of [10] where the method was presented for the most common modal propositional logics: K, D, T, KB, K4, S4 and S5. Presented by Jacek Malinowski     

INQUIRY, CONVERSATION AND THEISTIC BELIEF: WILLIAM JAMES AND RICHARD RORTY GET RELIGION

This essay examines William James' view that pragmatic philosophy allows for theistic belief and compares it to Richard Rorty's argument that theistic belief is fundamentally incompatible with pragmatic philosophy. Theism is permissible for James because it is commensurate with his view of philosophy as inquiry . Theism is impermissible for Rorty because it incommensurate with his view of philosophy as conversation . James' arguments are shown to be too generic in their conception of the God in whom theistic belief may be placed, and Rorty's arguments against the desirability of theistic belief are shown to run afoul of his own philosophical program.     

WILLIAM WHEWELL,THE PLURALITY OF WORLDS,AND THE MODERN SOLAR SYSTEM

Astronomers of the first half of the nineteenth century viewed our solar system entirely differently from the way twentieth‐century astronomers viewed it. In the earlier period the dominant image was of a set of planets and moons, both of which kinds of bodies were inhabited by intelligent beings comparable to humans. By the early twentieth century, science had driven these beings from every planet in our system except the Earth, leaving our solar system (and perhaps others) as more or less desolate regions for the most part bereft of intelligent life. This essay traces this extinction and its relation to religious thought, noting the role played in it by Sir John Herschel and especially by William Whewell. The inverse square laws for gravitation, heat radiation, and light receive special attention, as does the question of the relevance of the Christian notions of a divine incarnation and redemption.     

Environmental psychology in the U.S.S.R.

A preliminary version of this paper was presented at the 19th National Convention of the American Association for the Advancement of Slavic Studies, Boston, November, 5, 1987.