- A brief account of the history of logic, from the The Oxford Companion to Philosophy (edited by Ted Honderich), OUP 1997, 497-500.
- A biography of Peter Abelard, published in the Dictionary of Literary Biography Vol. 115, edited by Jeremiah Hackett, Detroit: Gale Publishing, 3-15.
- Philosophy in the Latin Christian West, 750-1050, in A Companion to Philosophy in the Middle Ages, edited by Jorge Gracia and Tim Noone, Blackwell 2003, 32-35.
- Ockham wielding his razor!
- Review of The Beatles Anthology, Chronicle Books 2000 (367pp).
- A brief discussion note about Susan James, Passion and Action: The Emotions in Seventeenth-Century Philosophy.
- Review of St. Thomas Aquinas by Ralph McInerny, University of Notre Dame Press 1982 (172pp). From International Philosophical Quarterly23 (1983), 227-229.
- Review of William Heytesbury on Maxima and Minima by John Longeway, D.Reidel 1984 (x+201pp). From The Philosophical Review 96 (1987), 146-149.
- Review of That Most Subtle Question by D. P. Henry, Manchester University Press 1984 (xviii+337pp). From The Philosophical Review 96 (1987), 149-152.
- Review of Introduction to the Problem of Individuation in the Early Middle Ages by Jorge Gracia, Catholic University of America Press 1984 (303pp). From The Philosophical Review 97 (1988), 564-567.
- Review of Introduction to Medieval Logic by Alexander Broadie, OUP 1987 (vi+150pp). From The Philosophical Review 99 (1990), 299-302.
Monday, January 11, 2010
"Parable of the Invisible Gardener" by John Wisdom,
John Wisdom (1904–1993) was a leading British philosopher considered to be an ordinary language philosopher, a philosopher of mind and a metaphysician.
He was influenced by G.E. Moore, Ludwig Wittgenstein and Sigmund Freud, and in turn explained and extended their work.
Wisdom was for most of his career at Trinity College, Cambridge, and became Professor of Philosophy at Cambridge University. Near the end of his career he was Professor of Philosophy at the University of Oregon. He was president of the Aristotelian Society from 1950 to 1951.
His famous "Parable of the Invisible Gardener" is a profound dialectic on the existence or absence of God.
...
It is often used to illustrate the perceived differences between assertions based on faith and assertions based on scientific evidence, and the problems associated with unfalsifiable beliefs. The tale runs as follows:
"Two people return to their long neglected garden and find, among the weeds, that a few of the old plants are surprisingly vigorous. One says to the other, 'It must be that a gardener has been coming and doing something about these weeds.' The other disagrees and an argument ensues. They pitch their tents and set a watch. No gardener is ever seen. The believer wonders if there is an invisible gardener, so they patrol with bloodhounds but the bloodhounds never give a cry. Yet the believer remains unconvinced, and insists that the gardener is invisible, has no scent and gives no sound. The sceptic doesn't agree, and asks how a so-called invisible, intangible, elusive gardener differ from an imaginary gardener, or even no gardener at all."
He was influenced by G.E. Moore, Ludwig Wittgenstein and Sigmund Freud, and in turn explained and extended their work.
Wisdom was for most of his career at Trinity College, Cambridge, and became Professor of Philosophy at Cambridge University. Near the end of his career he was Professor of Philosophy at the University of Oregon. He was president of the Aristotelian Society from 1950 to 1951.
His famous "Parable of the Invisible Gardener" is a profound dialectic on the existence or absence of God.
...
It is often used to illustrate the perceived differences between assertions based on faith and assertions based on scientific evidence, and the problems associated with unfalsifiable beliefs. The tale runs as follows:
"Two people return to their long neglected garden and find, among the weeds, that a few of the old plants are surprisingly vigorous. One says to the other, 'It must be that a gardener has been coming and doing something about these weeds.' The other disagrees and an argument ensues. They pitch their tents and set a watch. No gardener is ever seen. The believer wonders if there is an invisible gardener, so they patrol with bloodhounds but the bloodhounds never give a cry. Yet the believer remains unconvinced, and insists that the gardener is invisible, has no scent and gives no sound. The sceptic doesn't agree, and asks how a so-called invisible, intangible, elusive gardener differ from an imaginary gardener, or even no gardener at all."
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