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The flood of Roosevelt books sweeps on, bursting the dikes of literary convention. There is nothing to compare with it in all our intellectual history. Frances Perkins, Mike Reilly, Jay Franklin, Louis Adamic, Merriman Smith, Elliott Roosevelt, Henrietta Nesbitt, Robert E. Sherwood (vice Harry Hopkins), and Admiral Mclntire are some of the celebrated members of the inner and outer Roosevelt circle unable to resist the pleas of their consciences or agents to "write a book, just a little book" about the old master. Morgenthau, Byrnes, Farley, Hull, Garner, Ickes, and Stimson have likewise succumbed; the only authentic attraction of most of their Confessions is the author's version of "Life with Roosevelt." Charles A. Beard, George Morgenstern, John T. Flynn, and others have filed their dissenting opinions. And still the high-water mark is not in sight. The day must surely come, if our forests hold out, when Roosevelt will have a, bibliography as long and detailed as Lincoln's, probably even longer, since the sources will be so much more plentiful and nearer to the surface. Fifty years from now our libraries will be choked with one, two, four, six, and twelve volume "definitive" biographies of Franklin D. Roosevelt, and with countless bright little books bearing transcribed Lincoln titles—The Hidden Roosevelt, The Real Roosevelt, Franklin D. Roosevelt as a Man of Letters, The Personal Finances of Franklin D. Roosevelt, They Knew Roosevelt, and The Women in Roosevelt's Life—all contributed by home-grown Roosevelt scholars. We may even have a Franklin D. Roosevelt Quarterly.

In the preceding sections of this essay, I have outlined a dialectical procedure whereby a doubting mind might be led to the recognition of moral truth. What has been given is the bare plot of a conversation between teacher and student. The student was, at the beginning, a skeptic about moral matters, denying the objectivity of moral knowledge, supposing that all moral judgments were a matter of opinion, entirely relative to the individual or to his cultural location at a given time and place. The teacher, by asking him to explain the undeniable fact that men exercise preference, gradually made him realize that his own criteria for preference — pleasure and quantity of pleasure — had a certain universal validity; and then, as a result of seeing the inadequacy of these criteria, the student began to understand that happiness, rather than pleasure, was the ultimate principle of moral judgments. The crucial steps in the argument were: (1) the distinction between pleasure as one among many objects of desire and pleasure as the satisfaction of any desire; (2) the enumeration of the variety of goods which are objects of human desire; (3) the point that only the totality of goods could completely satisfy desire; (4) the realization that this totality of goods, leaving nothing to be desired, is the end of all our seeking, and that everything else is sought for the sake of its attainment; (5) the conception of happiness as "all good things," a whole constituted by every type of good, the complete good being the end, the incomplete good its parts or constitutive means; (6) the conclusion that the end, as the first principle in the practical order, is the ultimate criterion of preference, for preferor choice is exercised only with respect to means, and hence we should, in every case, prefer whatever is more conducive to the attainment of happiness.

Sansom reviews Philosophy of the United States: Life, Liberty, and the Pursuit of Hapiness by Gordon L. Anderson.

Swazo reviews PHILOSOPHY OF THE UNITED STATES: LIFE, LIBERTY AND THE PURSUIT OF HAPPINESS by Gordon L. Anderson.

Current academic philosophy is being challenged from several angles. Subdisciplinary specialisations often make it challenging to articulate philosophy's relevance for the societal questions of our day.Additionally, the success of the 'scientific method' puts pressure on philosophers to articulate their methods and specify how these can be successful. How does philosophical progress come about? What can philosophy contribute to our understanding of today's world? Moreover, can it also contribute to resolving urgent societal challenges, such as anthropogenic climate change? 0This edited volume evaluates the place of philosophy in the age of science. It addresses three related sub-themes: philosophical progress, philosophical method and philosophy's societal relevance. Fourteen authors engage with these sub-themes, focusing on the topics of their philosophical expertise, such as the philosophy of religion, evolutionary ethics and the nature of free will. In doing so, they explore their methods of enquiry, and look at how progress in their research comes about

This paper investigates the method of the phenomenology of practice developed by the Canadian scholar Max van Manen. The paper describes the development and the main aspects of the phenomenology of practice as well as its importance and relevance to education sciences. However, in line with the critical remarks of the philosopher Dan Zahavi, the paper argues that there are fundamental problems with the phenomenology of practice in regard to phenomenology as philosophy. It is suggested that a researcher who applies this approach in his or her research should be cautious, critically evaluate van Manen's presentation of phenomenology, and start his/her research from the phenomenological philosophy. Moreover, the paper argues that phenomenology should not be considered only as a methodological approach.

Purpose– The purpose of this paper is to offer an exemplar of post-qualitative "fieldwork in philosophy" research. The paper proposes features of such philosophical fieldwork and adumbrates examples of concepts that have emerged in the process of undertaking the research.Design/methodology/approach– The paper is conceptual, drawing on an abductive approach. Post-qualitative understandings that question the validity of methodology and theory as separable entities are operationalised.Findings– The paper provides insights into how post-qualitative research might be undertaken and what might emerge in the process.Originality/value– This paper fulfils a need for an example of research that is post-qualitative. Additionally, the possibilities for doing "fieldwork in philosophy" are extended, as is the work of Jacque Rancière with respect to emancipation.