The relative freedom and political stability of seventeenth- and eighteenth-century Britain produced an intellectual milieu amenable to advances in the natural sciences and philosophy. The major theme of British psychological thought was empirical, emphasizing knowledge acquired through sensation. The mechanism of this acquisition process was association. Founded by Hobbes but fully articulated by Locke, British empiricism retained the necessity of the mind construct while underlining the importance of sensations. Berkeley, Hume, and Hartley evolved skeptical positions concerning the reality of matter and mind that could have left the British movement in the same sterile position as French sensationalism. In addition, James Mill, although he was somewhat salvaged by the utilitarian influence, reduced associations to mental compounding. However, the Scottish common sense writers succeeded in restoring empiricism to a more flexible and open-ended position that recognized complex and integrative psychological phenomena. Thus, the later empiricism of John Stuart Mill, while adhering to scientific inductive methods, adopted a broadly based model of psychology that viewed mental operations and physiological processes as complementary and necessary dimensions of psychological inquiry. By the nineteenth century British philosophy was providing strong support for the study of psychology.

The second decade of the present century has been marked by the growth of data science. The mixture of computing, statistical, and domain knowledge that represents data science has become an essential skill across all sectors of industry, academia, and government. Data science is also inherently multidisciplinary, being able to accommodate a diverse set of backgrounds operating in interdisciplinary teams to have the most impact. Two developments simultaneously took shape around the middle of the decade to catalyze data science research for undergraduates at UC Berkeley. Launched in 2014, the Berkeley Institute for Data Science (BIDS) was designed as a focal point on campus for data science research and software development. In 2015, to meet the growing demand for data science skills among its students, UC Berkeley launched Data 8, an introductory class on the Foundations of Data Science. With these two initiatives, the Data Science Discovery Program was piloted to allow UC Berkeley students coming out of Data 8 and other data science courses to make a real-world impact with partners across academia, industry, and government.

This book has looked at some familiar doctrines from a different perspective. The doctrines were that sensibility is a kind of mean and that intelligence is something single, separate, unmixed; the perspective was to see these doctrines as filling out Aristotle’s explanation of why it is in human nature to perceive and to understand beings. The core of that explanation is that sensibility and intelligence are “forms” or “measures” of their respective objects, perceptible and intelligible beings; to see the doctrines just alluded to as “filling out” this core is to see them as specifying those forms or measures (in the one case as a kind of mean, in the other as something simple, separate, or unmixed). The upshot is that there is a kind of priority of sensibility and intelligence to perceptible and intelligible beings. Some will find this upshot un-Aristotelian: doesn’t he hold that perceptible and intelligible beings are causes of and (therefore) prior to perceptual and intellectual knowledge? In this concluding chapter then I try to meet this and similar concerns, by way of clarifying the perspective I have been developing.

This chapter investigates the critique of anthropomorphism that we find in Xenophanes of Colophon and Heraclitus of Ephesus. Hesiod’s Theogony is assumed as background and as paradigm for the tendency to treat either the world’s components or gods generally as humanlike. With Xenophanes of Colophon we have the first and one of the fiercest attacks on such a kind of anthropomorphism, inasmuch as Xenophanes not only challenges anthropomorphism in traditional religion and myth but also intimates that at the root of religious beliefs and practices, among his fellow Greeks as well as among foreigners, is a motive of philautia, of self-love. Another strong early critique of anthropomorphism is found in Heraclitus of Ephesus, who curtly dismisses the idea of world-making by a god and stridently attacks certain traditional forms of religious worship. And yet neither thinker can avoid sliding into a particular kind of anthropomorphism, namely into what Mourelatos calls ‘epistemic anthropo-philautia’ – philautia understood not as the ‘self-love’ or ‘vanity’ an individual may show, but rather as the species-philautia we indulge in when we project upon the cosmos structures and forms that cognitively afford special intuitive appeal to us human beings.

In the time period from Berkeley to David Hume the architect and spectator metaphors were in competition with the legislative metaphor. Shaftesbury emphasized the architect metaphor where one assumes that God, the divine architect, has so designed human beings that we know what is right without relying upon the legislative paradigm. Human beings are endowed with a moral sense by the divine architect. Francis Hutcheson tried to synthesize the legislator and architect metaphors while adding that of the spectator. The perspective of the impartial spectator helps us determine what is right, avoiding personal bias or acting out of self-interest. Hume’s skepticism about the existence of divinely implanted moral sense led him to explain our sense of justice through a secular version of the spectator metaphor. Hume was very aware of the basic dilemma that adhering to the rules of justice in particular cases did not always produce the most good but that it was nonetheless important that people obey the rules of justice even in those cases. Hume sought to demonstrate what motivates people to act on rules that would be approved from the legislative perspective without recourse to divine intervention.

This chapter reads Heaney’s relationship to America through the notions of place and the writer’s identity developed in his prose, as well as his evolving poetics. It shows how a youthful sense of transatlantic competition matures, with his early visits, into a deep ambivalence about the freedoms and opportunities America affords. America leaves only the faintest impress on the poetry of Wintering Out, the volume composed during his year as visiting lecturer at Berkeley, and distance from home weighs heavily. The political climate in San Francisco, however, and the creative responses it aroused, guide Heaney in the poetic forms and mytho-historical thinking that define North, his most coherent response to the Northern Irish Troubles. Heaney’s public remarks on American poetry and society, and his relationship with Robert Lowell in particular, show a gradual coming round to the loose forms, 'talkiness', and buoyant hybridity that he sees as the poetic articulation of the American experience.

The four most important Mark Twain centers in America are the Mark Twain Boyhood Home and Museum, Hannibal, Missouri; the Mark Twain House and Museum, Hartford, Connecticut; the Center for Mark Twain Studies, Elmira, New York; and the Mark Twain Papers, Berkeley, California. The Boyhood Home is a restoration of the Clemens home in Hannibal, and Hannibal itself is dedicated to Twain’s life and work, especially The Adventures of Tom Sawyer and Adventures of Huckleberry Finn. The museum has artifacts from Twain’s life, as well as exhibits on the history of slaveholding in Hannibal. The Mark Twain House and Museum includes a painstakingly accurate restoration of the sumptuous Hartford mansion where Sam and Olivia Clemens raised their three daughters, as well as a museum and teaching center. The Center for Mark Twain Studies at Elmira College includes the octagonal study where Twain wrote many of his best works while spending summers with his sister-in-law, as well as a large library, and Quarry Farm, the hillside house where the Clemens family summered in the 1870s and 1880s. The Mark Twain Papers at the University of California, Berkeley houses the largest collection of Twain manuscripts, letters, and other documents, with editors who continue their work of producing definitive editions of Twain’s works. The center also welcomes scholars for research in the archives.