This book investigates the methodological issues raised by the encounter between Islamic thought and contemporary philosophical hermeneutics. It features essays that examine why and how current Muslim thinkers refer to Continental philosophy. The contributors put the universality of the hermeneutic order to the test with three different approaches. The first looks at exegetical aspects. It addresses contemporary thinkers from the Islamicate world who have engaged critically or not with main representatives or key concepts of philosophical hermeneutics. The second presents an interpretative analysis. The essays here present attempts at using philosophical hermeneutics in order to develop new interpretations of canonical or traditional ensembles of texts such as the Qur'an and the Hadith as well as legal, spiritual, and philosophical corpuses from the Islamicate world. The third looks at different political and critical issues. The clear and sound reference to religion of Islamic thought makes its entanglement with philosophical hermeneutics a burning challenge for all parties involved. Is it true, as some contend, that philosophical hermeneutics can help interpret Islamic thought anew? This book reveals how the two philosophies are likely to expand each other's horizons and influence each other's conceptual frameworks. It features revised papers from an International Conference.

Cognition is a paradoxical process, from the moment of the formation of human subjectivity, through its relationship with the Other (or more precisely: l'autre) and with the world, to the ontological status of the world as such. This is what this book has at stake. The book deals with selected aspects of poststructural thought which are introduced into the language of contemporary science, prose, and poetry. Such an enterprise is possible by treating philosophy, science, and poetry as languages which can try to enter into a dialogue through metaphors. This is the ground on which the project is implemented.

Unpacks all the key topics and debates surrounding contemporary skepticism in a clear way, synthesising a mass of complex research and argument Skepticism is one of the oldest of philosophical problems but remains a very important area of contemporary study and research at both undergraduate and graduate level Includes helpful additional features such as chapter summaries, annotated further reading and glossary The authors are both very well-known and respected philosophers for their work on epistemology.

Wisdom, considered the highest level of enlightenment, has not had a foothold in our education since Plato's Academy and Aristotle's Lyceum. Yet it is wisdom that ultimately promotes human flourishing and equips individuals with the sophistication to live life well. Wisdom is especially urgent if leaders and followers are to lead and follow well. Wisdom is more critical and urgent than ever in today's world. Stories of lack of discernment and sound judgment abound in the news. Comments such as "what were they thinking?" and "why did they do that?" reveal that wisdom is often painfully lacking when it comes to making decisions. The world needs people who judiciously discern and courageously implement innovative decisions at the right time and in the right way. But before wisdom can be adequately taught, it needs to be properly understood. Historically, the study and acquisition of wisdom has been reserved to the philosophical and theological fields of study, often making wisdom appear esoteric, elusive, and mysterious. While relatively recent empirical attempts have led to certain quantifications and qualifications of wisdom, a comprehensive and cohesive model for understanding, teaching, and implementing general wisdom has yet to emerge. Unfortunately, philosophical and theological treatises on wisdom have been overly convoluted or mystical, making wisdom appear elusive for the lay person. The empirical traditions have overanalyzed the concept to make it almost formulaic and uninspiring. This primer merges insights from the philosophical, theological, and empirical traditions to provide a simple model for understanding, acquiring, practicing, and teaching wisdom. This primer is unique is that it uses clear language to walk the readers through representative classical philosophical and religious works and empirical studies in lieu of jargon-filled meditations. As a result, the primer orients readers to think like philosophers, theologians, and social scientists by shepherding them through to the logic of previous works on wisdom. What also sets this work apart is its brevity without compromise to substance. This primer demonstrates that the complicated can be made relatively simple, and that brevity and profound meaning often walk hand in hand. Ideal for emerging and established leaders, this book demonstrates that wisdom inspires confidence, establishes credibility, and helps us successfully navigate complex problems and promote human progress. This primer makes wisdom accessible and provides all soon-to-be, novice, and seasoned leaders with the understanding, dispositions, and skills to be discerning and virtuous people others will want to emulate and follow.

In Centering Epistemic Injustice: Epistemic Labor, Willful Ignorance, and Knowing Across Hermeneutical Divides, Kamili Posey asks what it means for accounts of epistemic injustice to take seriously the lives and perspectives of socially marginalized knowers. The first part of this book takes up the predominant account of testimonial injustice offered by Miranda Fricker, arguing that testimonial injustice is not merely about the epistemic harms perpetrated by dominant knowers against marginalized knowers, but also about the strategies that marginalized knowers use to circumvent those harms. Such strategies expand current conceptions of epistemic injustice by centering how marginalized knowers engage and resist in hostile epistemic environments. The second part of the book examines Fricker's concept of hermeneutical injustice, rooted in hermeneutical marginalization. Thinking alongside critics of hermeneutical injustice, Centering Epistemic Injustice explores the relationship between dominant knowing and marginalized knowing and asks if social power-including the power to shape collective resources and ways of meaning-making-makes it impossible for dominant knowers to know and "hear well" across hermeneutical divides. Finally, the book asks whether hermeneutical divides are real divides in understanding and how dominant knowers might come to be better knowers in the pursuit of a more thoroughgoing epistemic justice.

Political protests, debates on college campuses, and social media tirades make it seem like everyone is speaking their minds today. Surveys, however, reveal that many people increasingly feel like they're walking on eggshells when communicating in public. Speaking your mind can risk relationships and professional opportunities. It can alienate friends and anger colleagues. Isn't it smarter to just put your head down and keep quiet about controversial topics? In this book, Hrishikesh Joshi offers a novel defense of speaking your mind. He explains that because we are social creatures, we never truly think alone. What we know depends on what our community knows. And by bringing our unique perspectives to bear upon public discourse, we enhance our collective ability to reach the truth on a variety of important matters. Speaking your mind is also important for your own sake. It is essential for developing your own thinking. And it's a core aspect of being intellectually courageous and independent. Joshi argues that such independence is a crucial part of a well-lived life. The book draws from Aristotle, John Stuart Mill, Friedrich Nietzsche, Bertrand Russell, and a range of contemporary thinkers to argue that it's OK to speak your mind. Key Features Shows that we have not just a right but a moral duty to publicly share what we know. Argues that discussing your unique ideas with others is essential for developing as a critical thinker. Explores the value of intellectual honesty and independence in the writings of John Stuart Mill and Friedrich Nietzsche and connects their thinking to contemporary problems. Argues that avoiding cultural blind spots today is important for the fate of future generations.

Philosopher and art historian Georges Didi-Huberman is one of the most innovative and influential critical thinkers writing today. This book is the first English-language study of his writing on images. An image is a form of representation, but what are the philosophical frameworks supporting it? The book considers how Didi-Huberman takes up this question repeatedly over the course of his career. Placing his project in relation to major historical and intellectual contexts, it shows not only how he modifies dominant disciplinary traditions, but also how the study of images is central to a new way of thinking about poststructuralist-inspired art history. -- .

This book deals with the development of thinking under different cultural conditions, focusing on the evolution of mathematical thinking in the history of science and education. Starting from Piaget's genetic epistemology, it provides a conceptual framework for describing and explaining the development of cognition by reflective abstractions from systems of actions.

This Festschrift celebrates Teddy Seidenfeld and his seminal contributions to philosophy, statistics, probability, game theory and related areas. The 13 contributions in this volume, written by leading researchers in these fields, are supplemented by an interview with Teddy Seidenfeld that offers an abbreviated intellectual autobiography, touching on topics of timeless interest concerning truth and uncertainty. Indeed, as the eminent philosopher Isaac Levi writes in this volume: "In a world dominated by Alternative Facts and Fake News, it is hard to believe that many of us have spent our life's work, as has Teddy Seidenfeld, in discussing truth and uncertainty." The reader is invited to share this celebration of Teddy Seidenfeld's work uncovering truths about uncertainty and the penetrating insights they offer to our common pursuit of truth in the face of uncertainty.

Wisdom, considered the highest level of enlightenment, has not had a foothold in our education since Plato's Academy and Aristotle's Lyceum. Yet it is wisdom that ultimately promotes human flourishing and equips individuals with the sophistication to live life well. Wisdom is especially urgent if leaders and followers are to lead and follow well. Wisdom is more critical and urgent than ever in today's world. Stories of lack of discernment and sound judgment abound in the news. Comments such as "what were they thinking?" and "why did they do that?" reveal that wisdom is often painfully lacking when it comes to making decisions. The world needs people who judiciously discern and courageously implement innovative decisions at the right time and in the right way. But before wisdom can be adequately taught, it needs to be properly understood. Historically, the study and acquisition of wisdom has been reserved to the philosophical and theological fields of study, often making wisdom appear esoteric, elusive, and mysterious. While relatively recent empirical attempts have led to certain quantifications and qualifications of wisdom, a comprehensive and cohesive model for understanding, teaching, and implementing general wisdom has yet to emerge. Unfortunately, philosophical and theological treatises on wisdom have been overly convoluted or mystical, making wisdom appear elusive for the lay person. The empirical traditions have overanalyzed the concept to make it almost formulaic and uninspiring. This primer merges insights from the philosophical, theological, and empirical traditions to provide a simple model for understanding, acquiring, practicing, and teaching wisdom. This primer is unique is that it uses clear language to walk the readers through representative classical philosophical and religious works and empirical studies in lieu of jargon-filled meditations. As a result, the primer orients readers to think like philosophers, theologians, and social scientists by shepherding them through to the logic of previous works on wisdom. What also sets this work apart is its brevity without compromise to substance. This primer demonstrates that the complicated can be made relatively simple, and that brevity and profound meaning often walk hand in hand. Ideal for emerging and established leaders, this book demonstrates that wisdom inspires confidence, establishes credibility, and helps us successfully navigate complex problems and promote human progress. This primer makes wisdom accessible and provides all soon-to-be, novice, and seasoned leaders with the understanding, dispositions, and skills to be discerning and virtuous people others will want to emulate and follow.

The question of meaning in life is as relevant and central as ever - in spite of all attempts at declaring it senseless. It does not disappear. But how should we deal with this question today? The collection presents a wide range of approaches, discussing subjectivist and objectivist answers, confronting concepts of meaning with notions of happiness and morality, and considering the idea of human life's meaning both sub specie aeternitatis and in view of the world's finitude and contingency. The volume assembles contributions from leading scholars in the field, including John Cottingham, John Kekes, Iddo Landau, Dag T. Andersson, Robert B. Louden, Christoph Horn, and Bernard Reginster.

Marco Sgarbi tells a new history of epistemology from the Renaissance to Newton through the impact of Aristotelian scientific doctrines on key figures including Galileo Galilei, Thomas Hobbes, Rene Descartes, John Locke, Gottfried Wilhelm Leibniz and Isaac Newton. This history illuminates the debates philosophers had on deduction, meditation, regressus, syllogism, experiment and observation, the certainty of mathematics and the foundations of scientific knowledge. Sgarbi focuses on the Aristotelian education key philosophers received, providing a concrete historical framework through which to read epistemological re-definitions, developments and transformations over three centuries. The Age of Epistemology further highlights how Aristotelianism itself changed over time by absorbing doctrines from other philosophical traditions and generating a variety of interpretations in the process.

Michael Hanchett Hanson weaves together the history of the development of the psychological concepts of creativity with social constructivist views of power dynamics and pragmatic insights. He provides an engaging, thought-provoking analysis to interest anyone involved with creativity, from psychologists and educators to artists and philosophers.

In Technology and Anarchy: A Reading of Our Era, Simona Chiodo argues that the technological era can be read as the most radical form of anarchism ever experienced. People are not only removing the role of the expert as a mediator, but also trying, for the first time in history, to replace the role of a transcendent god itself by creating, especially through computer engineering, a totally immanent technological entity characterized by the typical ontological prerogatives of the divine: omnipresence (by being everywhere), omniscience (by knowing everything, especially about us) and omnipotence (by having power, especially over us), as well as inscrutability. Chiodo proposes a novel view of our technological era by reading it as the last step of a precise trajectory of Western thought, i.e. as the most radical form of anarchism we have ever experienced, due to the crisis of the founding epistemological relationship between ideality and reality. By doing this, Chiodo helps fill the gap between technological innovation and the humanities, which is becoming an emerging research goal that is more and more urgent in order to face the greatest challenges of our present and future.

The book contains a collection of chapters written by experts from the fields of philosophy, law, logic, computer science and artificial intelligence who pay tribute to Professor Risto Hilpinen's impressive work on the logic of induction, on deontic logic and epistemology, and on philosophy of science. In addition to an introduction by the editors, a section on Professor Hilpinen's positions, professional services and honors, as well as a complete bibliography of his writings, the editors, McNamara, Jones and Brown, have compiled a multidisciplinary global cross-section of academic contemporaries that provides insights and perspectives on Hilpinen's influence and legacy. The essays reflect central aspects of Risto Hilpinen's research interests, and offer further contributions to some of the philosophical fields for which he is best known: applied modal logic, including deontic logic (from the ancient Greek deon, pertaining to the concepts of duty and obligation), the semantics of normative language, the logic of action, and the theory of practical reasoning; the analysis of the concept of artifact; and the theory of semiotics in the tradition of Charles Peirce. The presence in the collection of several papers relating to deontic logic underlines Hilpinen's importance in that area, in which his publications have long been recognized as standard works. The book is an essential collection of ideas for all those who feel at home in a variety of formal disciplines, from propositional logic to the logic of artificial intelligence.

For the Parmenidean monist, there are no distinctions whatsoever-indeed, distinctions are unintelligible. In The Parmenidean Ascent, Michael Della Rocca aims to revive this controversial approach on rationalist grounds. He not only defends the attribution of such an extreme monism to the pre-Socratic philosopher Parmenides, but also embraces this extreme monism in its own right and expands these monistic results to many of the most crucial areas of philosophy, including being, action, knowledge, meaning, truth, and metaphysical explanation. On Della Rocca's account, there is no differentiated being, no differentiated action, knowledge, or meaning; rather all is being, just as all is action, all is knowledge, all is meaning. Motivating this argument is a detailed survey of the failure of leading positions (both historical and contemporary) to meet a demand for the explanation of a given phenomenon, together with a powerful, original version of a Bradleyan argument against the reality of relations. The result is a rationalist rejection of all distinctions and a skeptical denial of the intelligibility of ordinary, relational notions of being, action, knowledge, and meaning. Della Rocca then turns this analysis on the practice of philosophy itself. Followed to its conclusion, Parmenidean monism rejects any distinction between philosophy and the study of its history. Such a conclusion challenges methods popular in the practice of philosophy today, including especially the method of relying on intuitions and common sense as the basis of philosophical inquiry. The historically-minded and rationalist approach used throughout the book aims to demonstrate the ultimate bankruptcy of the prevailing methodology. It promises-on rationalist grounds-to inspire much soul-searching on the part of philosophers and to challenge the content and the methods of so much philosophy both now and in the past.

Why do people and groups ignore, deny and resist knowledge about society's many problems? In a world of 'alternative facts', 'fake news' that some believe could be remedied by 'factfulness', the question has never been more pressing. After years of ideologically polarised debates on the topic, this book seeks to further advance our understanding of the phenomenon of knowledge resistance by integrating insights from the social, economic and evolutionary sciences. It identifies simplistic views in public and scholarly debates about what facts, knowledge and human motivations are and what 'rational' use of information actually means. The examples used include controversies about nature-nurture, climate change, gender roles, vaccination, genetically modified food and artificial intelligence. Drawing on cutting-edge scholarship and personal experiences of culture clashes, the book is aimed at the general, educated public as well as students and scholars interested in the interface of human motivation and the urgent social problems of today. -- .

The development of phenomenological philosophy in Japan is a well-established tradition that reaches back to the early 20th-century. The past decades have witnessed significant contributions and advances in different areas of phenomenological thought in Japan that remain unknown, or only partially known, to an international philosophical public. This volume offers a selection of original phenomenological research in Japan to an international audience in the form of an English language publication. The contributions in this volume range over classical figures in the phenomenological movement (Husserl, Heidegger, Levinas, Merleau-Monty), recent trends in French phenomenology, and contemporary inter-disciplinary approaches. In addition to this diverse engagement with European thinkers, many of the contributions in this volume establish critical and complimentary discussions with 20th-century Japanese philosophers.

This volume explores the various 'labyrinths' of Leibniz's philosophy, that is, hard-to-solve problems in which the human mind becomes entangled. Although the Hanoverian explicitly distinguished two such labyrinths (freedom and continuum), one may notice that in his theory there are more intricate issues the thinker can resolve with the help of the 'Ariadne's thread' - a certain principle to be followed by the reflecting mind. In the perspective of the mazes of theodicy, consciousness and absolute and relative differences, the authors try to unravel issues such as: the etymology of 'theodicee', the concepts of freedom and metaphysical evil, the reception of monadology by Olivier Sacks, the understanding of 'panpsychism', the similarity between jurisprudence and theology, and many others.

David Hume's argument against believing in miracles has attracted nearly continuous attention from philosophers and theologians since it was first published in 1748. Hume's many commentators, however, both pro and con, have often misunderstood key aspects of Hume's account of evidential probability and as a result have misrepresented Hume's argument and conclusions regarding miracles in fundamental ways. This book argues that Hume's account of probability descends from a long and laudable tradition that goes back to ancient Roman and medieval law. That account is entirely and deliberately non-mathematical. As a result, any analysis of Hume's argument in terms of the mathematical theory of probability is doomed to failure. Recovering the knowledge of this ancient tradition of probable reasoning leads us to a correct interpretation of Hume's argument against miracles, enables a more accurate understanding of many other episodes in the history of science and of philosophy, and may be also useful in contemporary attempts to weigh evidence in epistemically complex situations where confirmation theory and mathematical probability theory have proven to be less helpful than we would have hoped.

Disagreement is common: even informed, intelligent, and generally reasonable people often come to different conclusions when confronted with what seems to be the same evidence. Can the competing conclusions be reasonable? If not, what can we reasonably think about the situation? This volume examines the epistemology of disagreement. Philosophical questions about disagreement arise in various areas, notably politics, ethics, aesthetics, and the philosophy of religion: but this will be the first book focusing on the general epistemic issues arising from informed disagreement. Ten leading philosophers offer specially written essays which together will offer a starting-point for future work on this topic.

The book is an attempt to bring together what are often seen as incommensurable scientific and philosophical positions. Its core argument is that a main reason for the divisions about what constitutes scientific knowledge relates to disagreements on philosophical issues. The book explores what these disagreements are about, and to discuss whether they can be overcome. Taking a historical perspective, the book traces the divides in science back to three main philosophical traditions: realism, idealism, and scepticism. It maps how these have inspired three main current positions in science: logical empiricism, phenomenology, and sociology of scientific knowledge. The book is intended for a general audience concerned with today's debates on scientific knowledge and society. It will be useful for students and researchers studying philosophy of science, sociology of scientific knowledge, realism, phenomenology, positivism, logical empiricism, analytical philosophy, and sustainable scientific knowledge.

In the first in-depth study of the transcendental argument for decades, Free Will and Epistemology defends a modern version of the famous transcendental argument for free will: that we could not be justified in undermining a strong notion of free will, as a strong notion of free will is required for any such process of undermining to be itself epistemically justified. By arguing for a conception of internalism that goes back to the early days of the internalist-externalist debates, it draws on work by Richard Foley, William Alston and Alvin Plantinga to explain the importance of epistemic deontology and its role in the transcendental argument. It expands on the principle that 'ought' implies 'can' and presents a strong case for a form of self-determination. With references to cases in the neuroscientific and cognitive-psychological literature, Free Will and Epistemology provides an original contribution to work on epistemic justification and the free will debate.

Jaakko Hintikka is one of the most creative figures in contemporary philosophy. He has made significant contributions to virtually all areas of the discipline, from epistemology and the philosophy of logic to the history of philosophy and the philosophy of science. Part of the fruitfulness of Hintikka 's work is due to its opening important new lines of investigation and new approaches to traditional philosophical problems. This volume gathers together essays from some of Hintikka 's colleagues and former students exploring his influence on their work and pursuing some of the insights that we have found in his work. This book includes a comprehensive overview of Hintikka 's philosophy by Dan Kolak and John Symons and an annotated bibliography of Hintikka 's work.

This book challenges the standard view that modern hermeneutics begins with Friedrich Ast and Friedrich Schleiermacher, arguing instead that it is the dialectic of reflective and teleological reason in Kant's Critique of Judgment that provides the actual proto-hermeneutic foundation. It is revolutionary in doing so by replacing interpretive truth claims by the more appropriate claim of rendering opaque contexts intelligible. Taking Gadamer's comprehensive analysis of hermeneutics in Truth and Method (1960) as its point of departure, the book turns to Kant's Critiques, reviewing his major concepts as a coherent system in relation to his sensus communis. At the heart of the book is the interaction between reflective, bottom-up search and teleological, top-down interpretative projection as provided in Part II of the third Critique. This text contends that Kant's broad definition of nature invites the liberation of the reflective-teleological judgment from its biological exemplifications and so permits us to establish its generalised status as a path-breaking, methodological tool. Kant's dialectic of reflective search and meaning bestowing, stipulated teleology is asserted to anticipate a series of motifs commonly associated with hermeneutics. Figures covered include Dilthey, Husserl, Ingarden, Heidegger, Gadamer, Apel, Habermas, Ricoeur, Derrida, Foucault, Lyotard, Deleuze, Vattimo, Nancy and Caputo. Their collective contributions to interpretation allow for a review of the evolution of hermeneutics from the perspective of the Kantian critique of the limitations of human cognition. The book is written for the informed, general reader, but will likewise appeal to advanced undergraduate and graduate students as well as researchers in the humanities and social sciences.