On the Binding Biases of Time and Other Essays on General Semantics and Media Ecology consists of a series of explorations into our use of symbols, language, and media to relate to our environment, and how our different modes of perception and communication influence human consciousness, culture, and social organization. These essays draw upon and integrate the perspectives of general semantics, systems theory, and media ecology, bringing them to bear upon a diversity of topics that include the future of consciousness, identity and meaning, the Ten Commandments, media literacy, The Lord of the Rings, and our relationship to time. Throughout this volume, Strate grapples with the question of what it means to be human, and what the prospects may be for humanity's continued survival. As he concludes in the title essay of this book: "As a species, we are binders of time, bound up by our biases of time; we are moved by our consciousness of time, as we tell time, and as we tell ourselves that only time will tell; as we play for time, and as we pray, as we pray for time."

The International Kierkegaard Commentary-For the first time in English the world community of scholars systematically assembled and presented the results of recent research in the vast literature of Soren Kierkegaard. Based on the definitive English edition of Kierkegaard's works by Princeton University Press, this series of commentaries addresses all the published texts of the influential Danish philosopher and theologian. This is volume 7 in a series of commentaries based upon the definitive translations of Kierkegaard's writings published by Princeton University Press, 1980ff.

The problem of the unity of the proposition is almost as old as philosophy itself, and was one of the central themes of early analytical philosophy, greatly exercising the minds of Frege, Russell, Wittgenstein, and Ramsey. The problem is how propositions or meanings can be simultaneously unities (single things) and complexes, made up of parts that are autonomous of the positions they happen to fill in any given proposition. The problem has been associated with numerous paradoxes and has motivated general theories of thought and meaning, but has eluded any consensual resolution; indeed, the problem is sometimes thought to be wholly erroneous, a result of atomistic assumptions we should reject. In short, the problem has been thought to be of merely historical interest. Collins argues that the problem is very real and poses a challenge to any theory of linguistic meaning. He seeks to resolve the problem by laying down some minimal desiderata on a solution and presenting a uniquely satisfying account. The first part of the book surveys and rejects extant 'solutions' and dismissals of the problem from (especially) Frege and Russell, and a host of more contemporary thinkers, including Davidson and Dummett. The book's second part offers a novel solution based upon the properties of a basic syntactic principle called 'Merge', which may be said to create objects inside objects, thus showing how unities can be both single things but also made up of proper parts. The solution is defended from both philosophical and linguistic perspectives. The overarching ambition of the book, therefore, is to strengthen the ties between current linguistics and contemporary philosophy of language in a way that is genuinely sensitive to the history of both fields.

In Philosophies of Gratitude, Ashraf H. A. Rushdy explores gratitude as a philosophical concept. The first half of the book traces its significance in fundamental Western moral philosophy and notions of ethics, specifically examining key historical moments and figures in classical antiquity, the early modern era, and the Enlightenment. In the second half of the book, Rushdy focuses on contemporary meanings of gratitude as a sentiment, action, and disposition: how we feel grateful, act grateful, and cultivate grateful being. He identifies these three forms of gratitude to discern various roles our emotions play in our ethical responses to the world around us. Rushdy then discusses how ingratitude, instead of indicating a moral failure, can also act as an important principle and ethical stand against injustice. Rushdy asserts that if we practice gratitude as a moral recognition of the other, then that gratitude varies alongside the different kinds of benefactors who receive it, ranging from the person who provides an expected service or gift, to the divine or natural sources whom we may credit with our very existence. By arguing for the necessity of analyzing gratitude as a philosophical concept, Rushdy reminds us of our capacity and appreciation for gratitude simply as an acknowledgment and acceptance of our humble dependency on and connectedness with our families, friends, communities, environments, and universe.

The concept of the Self has a long history that dates back from the ancient Greeks such as Aristotle to more contemporary thinkers such as Wundt, James, Mead, Cooley, Freud, Rogers, and Erikson (Tesser & Felson, 2000). Research on the Self relates to a range of phenomena including self-esteem, self-concept, self-protection, self-verification, self-awareness, identity, self-efficacy, self-determination etc. that could be sharply different or very similar. Despite this long tradition of thinkers and the numerous studies conducted on the Self, this concept is still not very well defined. More precisely, it is not a precise object of study, but rather a collection of loosely related subtopics (Baumesiter, 1998). Also, in the philosophical literature, the legitimacy of the concept of "self" has been brought into question. Some authors have argued that the self is not a psychological entity per se, but rather an illusion created by the complex interplay between cognitive and neurological subsystems (Zahavi, 2005). Although no definitive consensus has been reached regarding the Self, we emphasis in this volume that the Self and its related phenomena including self-concept, motivation, and identity are crucial for understanding consciousness and therefore important to understand human behavior. Self-Concept, Motivation and Identity: Underpinning Success with Research and Practice provides thus a unique insight into self-concept and its relationship to motivation and identity from varied theoretical and empirical perspectives. This volume is intended to develop both theoretical and methodological ideas and to present empirical evidence demonstrating the importance of theory and research to effective practice.

Antonia Lolordo presents an original interpretation of John Locke's conception of moral agency-one that has implications both for his metaphysics and for the foundations of his political theory. Locke denies that species boundaries exist independently of human convention, holds that the human mind may be either an immaterial substance or a material one to which God has superadded the power of thought, and insists that animals possess the ability to perceive, will, and even reason-indeed, in some cases to reason better than humans. Thus, he eliminates any sharp distinction between humans and the rest of the animal kingdom. However, in his ethical and political work Locke assumes that there is a sharp distinction between moral agents and other beings. He thus needs to be able to delineate the set of moral agents precisely, without relying on the sort of metaphysical and physical facts his predecessors appealed to. Lolordo argues that for Locke, to be a moral agent is simply to be free, rational, and a person. Interpreting the Lockean metaphysics of moral agency in this way helps us to understand both Locke's over-arching philosophical project and the details of his accounts of liberty, personhood, and rationality.

The Long Life invites the reader to range widely from the writings of Plato through to recent philosophical work by Derek Parfit, Bernard Williams, and others, and from Shakespeare's King Lear through works by Thomas Mann, Balzac, Dickens, Beckett, Stevie Smith, Philip Larkin, to more recent writing by Saul Bellow, Philip Roth, and J. M. Coetzee.
Helen Small argues that if we want to understand old age, we have to think more fundamentally about what it means to be a person, to have a life, to have (or lead) a good life, to be part of a just society. What did Plato mean when he suggested that old age was the best place from which to practice philosophy - or Thomas Mann when he defined old age as the best time to be a writer - and were they right? If we think, as Aristotle did, that a good life requires the active pursuit of virtue, how will our view of later life be affected? If we think that lives and persons are unified, much as stories are said to be unified, how will our thinking about old age differ from that of someone who thinks that lives and/or persons can be strongly discontinuous? In a just society, what constitutes a fair distribution of limited resources between the young and the old? How, if at all, should recent developments in the theory of evolutionary senescence alter our thinking about what it means to grow old?
This is a groundbreaking book, deep as well as broad, and likely to alter the way in which we talk about one of the great social concerns of our time - the growing numbers of those living to be old, and the growing proportion of the old to the young.

"Beyond Homo Sapiens Enlightened Faith, " is the last book of the "Beyond Homo Sapiens" trilogy. It concludes the series mystical/political review of the historical events of the last 5,000 years with the struggle of progressive thinkers and activists to help people recognize their universality and achieve enlightenment during the last 140 years. The ongoing fight for human rights and social justice is a battle against the interests of the privileged few who work to stay in power by keeping the masses anchored in their automatic reactions of self-defense and in-fighting, immediate gratification and reproduction.

Advances in human knowledge can lead us to our next phase of evolution, one that must be made consciously. Quantum physics has shown us that the wall of separation we perceive between everything that exists in the universe and therefore, between matter and energy, subject and object, is not really there. Matter is not solid and space is not empty. The same particles that make up a table are interwoven with the air around it and with the table s owner. Once all of humanity accepts this vision of matter as a single but multiform creative energy event, we can begin a new era and the possibility of enlightened faith.