During the last twenty years, the theory of recognition has become an established field of philosophy and social studies. Variants of this theory often promise applications to the burning political issues of current society, such as the challenges of multiculturalism, group identity, and conflicts between ideologies and religions. The seminal works of this trend employ Hegelian ideas to tackle the problem of modernity. Although some recent studies also investigate the pre-Hegelian roots of recognition, this concept is normally considered to be a product of the secular modernity of the nineteenth and twentieth centuries. Recognition and Religion: A Historical and Systematic Study challenges this assumption and claims that important intellectual roots of the concept and conceptions of recognition are found in much earlier religious sources. Risto Saarinen outlines the first intellectual history of religious recognition, stretching from the New Testament to present day. He connects the history of religion with philosophical approaches, arguing that philosophers owe a considerable historical and conceptual debt to the religious processes of recognition. At the same time, religious recognition has a distinctive profile that differs from philosophy in some important respects. Saarinen undertakes a systematic elaboration of the insights provided by the tradition of religious recognition. He proposes that theology and philosophy can make creative use of the long history of religious recognition.

We are women, we are men. We are refugees, single mothers, people with disabilities, and queers. We belong to social categories and they frame our actions, self-understanding, and opportunities. But what are social categories? How are they created and sustained? How does one come to belong to them? Asta approaches these questions through analytic feminist metaphysics. Her theory of social categories centers on an answer to the question: what is it for a feature of an individual to be socially meaningful? In a careful, probing investigation, she reveals how social categories are created and sustained and demonstrates their tendency to oppress through examples from current events. To this end, she offers an account of just what social construction is and how it works in a range of examples that problematize the categories of sex, gender, and race in particular. The main idea is that social categories are conferred upon people. Asta introduces a 'conferralist' framework in order to articulate a theory of social meaning, social construction, and most importantly, of the construction of sex, gender, race, disability, and other social categories.

In this book, Christopher Evan Franklin develops and defends a novel version of event-causal libertarianism. This view is a combination of libertarianism-the view that humans sometimes act freely and that those actions are the causal upshots of nondeterministic processes-and agency reductionism-the view that the causal role of the agent in exercises of free will is exhausted by the causal role of mental states and events (e.g., desires and beliefs) involving the agent. Franklin boldly counteracts a dominant theory that has similar aims, put forth by well-known philosopher Robert Kane. Many philosophers contend that event-causal libertarians have no advantage over compatibilists when it comes to securing a distinctively valuable kind of freedom and responsibility. To Franklin, this position is mistaken. Assuming agency reductionism is true, event-causal libertarians need only adopt the most plausible compatibilist theory and add indeterminism at the proper juncture in the genesis of human action. The result is minimal event-causal libertarianism: a model of free will with the metaphysical simplicity of compatibilism and the intuitive power of libertarianism. And yet a worry remains: toward the end of the book, Franklin reconsiders his assumption of agency reductionism, arguing that this picture faces a hitherto unsolved problem. This problem, however, has nothing to do with indeterminism or determinism, or even libertarianism or compatibilism, but with how to understand the nature of the self and its role in the genesis of action. Crucially, if this problem proves unsolvable, then not only is event-causal libertarianism untenable, so also is event-causal compatibilism.

This work presents a historically informed, systematic exposition of the Christology of the first seven Ecumenical Councils of undivided Christendom, from the First Council of Nicaea in 325 AD to the Second Council of Nicaea in 787 AD. Assuming the truth of Conciliar Christology for the sake of argument, Timothy Pawl considers whether there are good philosophical arguments that show a contradiction or incoherence in that doctrine. He presents the definitions of important terms in the debate and a helpful metaphysics for understanding the incarnation. In Defense of Conciliar Christology discusses three types of philosophical objections to Conciliar Christology. Firstly, it highlights the fundamental philosophical problem facing Christologyahow can one thing be both God and man, when anything deserving to be called "God" must have certain attributes, and yet it seems that nothing that can aptly be called "man" can have those same attributes? It then considers the argument that if the Second Person of the Holy Trinity were immutable or atemporal, as Conciliar Christology requires, then that Person could not become anything, and thus could not become man. Finally, Pawl addresses the objection that if there is a single Christ then there is a single nature or will in Christ. However, if that conditional is true, then Conciliar Christology is false, since it affirms the antecedent of the conditional to be true, but denies the truth of the consequent. Pawl defends Conciliar Christology against these charges, arguing that all three philosophical objections fail to show Conciliar Christology inconsistent or incoherent.

Eternity is a unique kind of existence that is supposed to belong to the most real being or beings. It is an existence that is not shaken by the common wear and tear of time. Over the two and half millennia history of Western philosophy we find various conceptions of eternity, yet one sharp distinction between two notions of eternity seems to run throughout this long history: eternity as timeless existence, as opposed to eternity as existence in all times. Both kinds of existence stand in sharp contrast to the coming in and out of existence of ordinary beings, like hippos, humans, and toothbrushes: were these eternally-timeless, for example, a hippo could not eat, a human could not think or laugh, and a toothbrush would be of no use. Were a hippo an eternal-everlasting creature, it would not have to bother itself with nutrition in order to extend its existence. Everlasting human beings might appear similar to us, but their mental life and patterns of behavior would most likely be very different from ours. The distinction between eternity as timelessness and eternity as everlastingness goes back to ancient philosophy, to the works of Plato and Aristotle, and even to the fragments of Parmenides' philosophical poem. In the twentieth century, it seemed to go out of favor, though one could consider as eternalists those proponents of realism in philosophy of mathematics, and those of timeless propositions in philosophy of language (i.e., propositions that are said to exist independently of the uttered sentences that convey their thought-content). However, recent developments in contemporary physics and its philosophy have provided an impetus to revive notions of eternity due to the view that time and duration might have no place in the most fundamental ontology. The importance of eternity is not limited to strictly philosophical discussions. It is a notion that also has an important role in traditional Biblical interpretation. The Tetragrammaton, the Hebrew name of God considered to be most sacred, is derived from the Hebrew verb for being, and as a result has been traditionally interpreted as denoting eternal existence (in either one of the two senses of eternity). Hence, Calvin translates the Tetragrammaton as 'l'Eternel', and Mendelssohn as 'das ewige Wesen' or 'der Ewige'. Eternity also plays a central role in contemporary South American fiction, especially in the works of J.L. Borges. The representation of eternity poses a major challenge to both literature and arts (just think about the difficulty of representing eternity in music, a thoroughly temporal art). The current volume aims at providing a history of the philosophy of eternity surrounded by a series of short essays, or reflections, on the role of eternity and its representation in literature, religion, language, liturgy, science, and music. Thus, our aim is to provide a history of philosophy as a discipline that is in constant commerce with various other domains of human inquisition and exploration.

The Two Selves takes the position that the self is not a "thing" easily reduced to an object of scientific analysis. Rather, the self consists in a multiplicity of aspects, some of which have a neuro-cognitive basis (and thus are amenable to scientific inquiry) while other aspects are best construed as first-person subjectivity, lacking material instantiation. As a consequence of its potential immateriality, the subjective aspect of self cannot be taken as an object and therefore is not easily amenable to treatment by current scientific methods. Klein argues that to fully appreciate the self, its two aspects must be acknowledged, since it is only in virtue of their interaction that the self of everyday experience becomes a phenomenological reality. However, given their different metaphysical commitments (i.e., material and immaterial aspects of reality), a number of issues must be addressed. These include, but are not limited to, the possibility of interaction between metaphysically distinct aspects of reality, questions of causal closure under the physical, the principle of energy conservation, and more. After addressing these concerns, Klein presents evidence based on self-reports from case studies of individuals who suffer from a chronic or temporary loss of their sense of personal ownership of their mental states. Drawing on this evidence, he argues that personal ownership may be the factor that closes the metaphysical gap between the material and immaterial selves, linking these two disparate aspects of reality, thereby enabling us to experience a unified sense of self despite its underlying multiplicity.

There is growing evidence from the science of human behavior that our everyday, folk understanding of ourselves as conscious, rational, responsible agents may be radically mistaken. The science, some argue, recommends a view of conscious agency as merely epiphenomenal: an impotent accompaniment to the whirring unconscious machinery (the inner zombie) that prepares, decides and causes our behavior. The new essays in this volume display and explore this radical claim, revisiting the folk concept of the responsible agent after abandoning the image of a central executive, and "decomposing" the notion of the conscious will into multiple interlocking aspects and functions. Part 1 of this volume provides an overview of the scientific research that has been taken to support "the zombie challenge." In part 2, contributors explore the phenomenology of agency and what it is like to be the author of one's own actions. Part 3 then explores different strategies for using the science and phenomenology of human agency to respond to the zombie challenge. Questions explored include: what distinguishes automatic behavior and voluntary action? What, if anything, does consciousness contribute to the voluntary control of behavior? What does the science of human behavior really tell us about the nature of self-control?

Metaphysicians should pay attention to quantum mechanics. Why? Not because it provides definitive answers to many metaphysical questions-the theory itself is remarkably silent on the nature of the physical world, and the various interpretations of the theory on offer present conflicting ontological pictures. Rather, quantum mechanics is essential to the metaphysician because it reshapes standard metaphysical debates and opens up unforeseen new metaphysical possibilities. Even if quantum mechanics provides few clear answers, there are good reasons to think that any adequate understanding of the quantum world will result in a radical reshaping of our classical world-view in some way or other. Whatever the world is like at the atomic scale, it is almost certainly not the swarm of particles pushed around by forces that is often presupposed. This book guides readers through the theory of quantum mechanics and its implications for metaphysics in a clear and accessible way. The theory and its various interpretations are presented with a minimum of technicality. The consequences of these interpretations for metaphysical debates concerning realism, indeterminacy, causation, determinism, holism, and individuality (among other topics) are explored in detail, stressing the novel form that the debates take given the empirical facts in the quantum domain. While quantum mechanics may not deliver unconditional pronouncements on these issues, the range of possibilities consistent with our knowledge of the empirical world is relatively small-and each possibility is metaphysically revisionary in some way. This book will appeal to researchers, students, and anybody else interested in how science informs our world-view.

M. M. McCabe presents a selection of her essays which explore the ways in which the Platonic method of conversation may inform how we understand both the Platonic dialogues and the work of his predecessors and his successors. The centrality of conversation to philosophical method is taken here to account both for how we should read the ancients and for the connections between argument, knowledge, and virtue in the texts in question. The book argues that we should attend, consequently, to the reflective dimension of reading and thought; and that this reflection explains both how we should think about the conditions for perception and knowledge, and how those conditions, in turn, inform the theories of value of both Plato and Aristotle.

In The Republic, Plato suggests that the enlightened person will find himself disoriented on his return to the realm of the shadows. So at the very beginning of the Western philosophical tradition, there is a clear affirmation of the idea that following enlightenment, the sensory world can be differently experienced. In this book, Mark Wynn takes up this idea, but argues that 'enlightenment' or spiritual maturity may result in, and may partly consist in, not so much a state of confusion or bewilderment in our experience of sensory things, but in a renewal of the realm of the senses. On this view, the 'shadows', as they feature in the seer's experience, can bear the imprint of religious thoughts and attitudes, and it is therefore possible to be occupied with religious thoughts even as we engage with the realm of sensory things. And if that is so, then one standard objection to Christian, and in general broadly Platonic, conceptions of the spiritual life will have been removed: attending to the realm of religious truth need not after all imply any neglect of the world of sensory forms; and it may even be that it is in our encounter with the realm of sensory forms that certain religious insights are presented to us most vividly.

Carolina Sartorio argues that only the actual causes of our behaviour matter to our freedom. Although this simple view of freedom clashes with most theories of responsibility, including the most prominent 'actual sequence' theories currently on offer, Sartorio argues for its truth. The key, she claims, lies in a correct understanding of the role played by causation in a view of that kind. Causation has some important features that make it a responsibility-grounding relation, and this contributes to the success of the view. Also, when agents act freely, the actual causes are richer than they appear to be at first sight; in particular, they reflect the agents' sensitivity to reasons, where this includes both the existence of actual reasons and the absence of other (counterfactual) reasons. So acting freely requires more causes and quite complex causes, as opposed to fewer causes and simpler causes, and is compatible with those causes being deterministic. The book connects two different debates, the one on causation and the one on the problem of free will, in new and illuminating ways.

What do thoughts, hopes, paintings, words, desires, photographs, traffic signs, and perceptions have in common? They are all about something, are directed, are contentful - in a way chairs and trees, for example, are not. This book inquires into the source of this power of directedness that some items exhibit while others do not. An approach to this issue prevalent in the philosophy of the past half-century seeks to explain the power of directedness in terms of certain items' ability to reliably track things in their environment. A very different approach, with a venerable history and enjoying a recent resurgence, seeks to explain the power of directedness rather in terms of an intrinsic ability of conscious experience to direct itself. This book attempts a synthesis of both approaches, developing an account of the sources of such directedness that grounds it both in reliable tracking and in conscious experience.

We all have beliefs to the effect that if a certain thing were to happen a certain other thing would happen. We also believe that some things simply must be so, with no possibility of having been otherwise. And in acting intentionally we all take certain things to be good reason to believe or do certain things. In this book Barry Stroud argues that some beliefs of each of these kinds are indispensable to our having any conception of a world at all. That means no one could consistently dismiss all beliefs of these kinds as merely ways of thinking that do not describe how things really are in the world as it is independently of us and our responses. But the unacceptability of any such negative 'unmasking' view does not support a satisfyingly positive metaphysical 'realism'. No metaphysical satisfaction is available either way, given the conditions of our holding the beliefs whose metaphysical status we wish to understand. This does not mean we will stop asking the metaphysical question. But we need a better understanding of how it can have whatever sense it has for us. This challenging volume takes up these large, fundamental questions in clear language accessible to a wide philosophical readership.

Ordinary language and scientific language enable us to speak about, in a singular way (using demonstratives and names), what we recognize not to exist: fictions, the contents of our hallucinations, abstract objects, and various idealized but nonexistent objects that our scientific theories are often couched in terms of. Indeed, references to such nonexistent items-especially in the case of the application of mathematics to the sciences-are indispensable. We cannot avoid talking about such things. Scientific and ordinary languages thus enable us to say things about Pegasus or about hallucinated objects that are true (or false), such as "Pegasus was believed by the ancient Greeks to be a flying horse," or "That elf I'm now hallucinating over there is wearing blue shoes." Standard contemporary metaphysical views and semantic analyses of singular idioms on offer in contemporary philosophy of language have not successfully accommodated these routine practices of saying true and false things about the nonexistent while simultaneously honoring the insight that such things do not exist in any way at all (and have no properties). That is, philosophers often feel driven to claim that such objects do exist, or they claim that all our talk isn't genuine truth-apt talk, but only pretence. This book reconfigures metaphysics (and the role of metaphysics in semantics) in radical ways that allow the accommodation of our ordinary ways of speaking of what does not exist while retaining the absolutely crucial presupposition that such objects exist in no way at all, have no properties, and so are not the truth-makers for the truths and falsities that are about them.

Across his relatively short and eccentric authorial career, Soren Kierkegaard develops a unique, and provocative, account of what it is to become, to be, and to lose a self, backed up by a rich phenomenology of self-experience. Yet Kierkegaard has been almost totally absent from the burgeoning analytic philosophical literature on self-constitution and personal identity. How, then, does Kierkegaard's work appear when viewed in light of current debates about self and identity-and what does Kierkegaard have to teach philosophers grappling with these problems today? The Naked Self explores Kierkegaard's understanding of selfhood by situating his work in relation to central problems in contemporary philosophy of personal identity: the role of memory in selfhood, the relationship between the notional and actual subjects of memory and anticipation, the phenomenology of diachronic self-experience, affective alienation from our past and future, psychological continuity, practical and narrative approaches to identity, and the intelligibility of posthumous survival. By bringing his thought into dialogue with major living and recent philosophers of identity (such as Derek Parfit, Galen Strawson, Bernard Williams, J. David Velleman, Marya Schechtman, Mark Johnston, and others), Stokes reveals Kierkegaard as a philosopher with a significant-if challenging-contribution to make to philosophy of self and identity.

This book is an introduction to the philosophy of Arthur Schopenhauer, written in a lively, personal style. Hannan emphasizes the peculiar inconsistencies and tensions in Schopenhauer's thought - he was torn between idealism and realism, and between denial and affirmation of the individual will. In addition to providing a useful summary of Schopenhauer's main ideas, Hannan connects Schopenhauer's thought with ongoing debates in philosophy. According to Hannan, Schopenhauer was struggling half-consciously to break altogether with Kant and transcendental idealism; the anti-Kantian features of Schopenhauer's thought possess the most lasting value. Hannan defends panpsychist metaphysics of will, comparing it with contemporary views according to which causal power is metaphysically basic. Hannan also defends Schopenhauer's ethics of compassion against Kant's ethics of pure reason, and offers friendly amendments to Schopenhauer's theories of art, music, and "salvation." She also illuminates the deep connection between Schopenhauer and the early Wittgenstein, as well as Schopenhauer's influence on existentialism and psychoanalytic thought.

This is a new volume of original essays on the metaphysics of quantum mechanics. The essays address questions such as: What fundamental metaphysics is best motivated by quantum mechanics? What is the ontological status of the wave function? Does quantum mechanics support the existence of any other fundamental entities, e.g. particles? What is the nature of the fundamental space (or space-time manifold) of quantum mechanics? What is the relationship between the fundamental ontology of quantum mechanics and ordinary, macroscopic objects like tables, chairs, and persons? The volume includes a comprehensive introduction with a history of quantum mechanics and the debate over its metaphysical interpretation focusing especially on the main realist alternatives.

We must all make choices about how we want to live. We evaluate our possibilities by relying on historical, moral, personal, political, religious, and scientific modes of evaluations, but the values and reasons that follow from them conflict. Philosophical problems are forced on us when we try to cope with such conflicts. There are reasons for and against all proposed ways of coping with the conflicts, but none of them has been generally accepted by reasonable thinkers. The constructive aim of The Nature of Philosophical Problems is to propose a way of understanding the nature of such philosophical problems, explain why they occur, why they are perennial, and propose a pluralist approach as the most reasonable way of coping with them. This approach is practical, context-dependent, and particular. It follows from it that the recurrence of philosophical problems is not a defect, but a welcome consequence of the richness of our modes of understanding that enlarges the range of possibilities by which we might choose to live. The critical aim of the book is to give reasons against both the absolutist attempt to find an overriding value or principle for resolving philosophical problems and of the relativist claim that reasons unavoidably come to an end and how we want to live is ultimately a matter of personal preference, not of reasons.

The idea of the pre-existence of the soul has been extremely important, widespread, and persistent throughout Western history--from even before the philosophy of Plato to the poetry of Robert Frost. When Souls Had Wings offers the first systematic history of this little explored feature of Western culture.
Terryl Givens describes the tradition of pre-existence as "pre-heaven"--the place where unborn souls wait until they descend to earth to be born. And typically it is seen as a descent--a falling away from a happier and untroubled state into the turbulent and sinful world we know. The title of the book refers to the idea put forward in antiquity that our souls begin with wings, and that only after shedding those wings do we fall to earth. The book not only traces the history of the idea of pre-existence, but also captures its meaning for those who have embraced it. Givens describes how pre-existence has been invoked to explain "the better angels of our nature," including the human yearning for transcendence and the sublime. Pre-existence has been said to account for why we know what we should not know, whether in the form of a Greek slave's grasp of mathematics, the moral sense common to humanity, or the human ability to recognize universals. The belief has explained human bonds that seem to have their own mysterious prehistory, salved the wounded sensibility of a host of thinkers who could not otherwise account for the unevenly distributed pain and suffering that are humanity's common lot, and has been posited by philosophers and theologians alike to salvage the principle of human freedom and accountability.
When Souls had Wings underscores how durable (and controversial) this idea has been throughout the history of Western thought, the theological dangers it has represented, and how prominently it has featured in poetry, literature, and art.

In fifteen essays-one new, two newly revised and expanded, three with new postscripts-Kendall L. Walton wrestles with philosophical issues concerning music, metaphor, empathy, existence, fiction, and expressiveness in the arts. These subjects are intertwined in striking and surprising ways. By exploring connections among them, appealing sometimes to notions of imagining oneself in shoes different from one's own, Walton creates a wide-ranging mosaic of innovative insights.

This book is a systematic study of Descartes' theory of causation and its relation to the medieval and early modern scholastic philosophy that provides its proper historical context. The argument presented here is that even though Descartes offered a dualistic ontology that differs radically from what we find in scholasticism, his views on causation were profoundly influenced by scholastic thought on this issue. This influence is evident not only in his affirmation in the Meditations of the abstract scholastic axioms that a cause must contain the reality of its effects and that conservation does not differ in reality from creation, but also in the details of the accounts of body-body interaction in his physics, of mind-body interaction in his psychology, and of the causation that he took to be involved in free human action. In contrast to those who have read Descartes as endorsing the "occasionalist" conclusion that God is the only real cause, a central thesis of this study is that he accepted what in the context of scholastic debates regarding causation is the antipode of occasionalism, namely, the view that creatures rather than God are the causal source of natural change. What emerges from the defense of this interpretation of Descartes is a new understanding of his contribution to modern thought on causation.

Abstract objects have been a central topic in philosophy since antiquity. Philosophers have defended various views about abstract objects by appealing to metaphysical considerations, considerations regarding mathematics or science, and, not infrequently, intuitions about natural language. This book pursues the question of how and whether natural language allows for reference to abstract objects in a fully systematic way. By making full use of contemporary linguistic semantics, it presents a much greater range of linguistic generalizations than has previously been taken into consideration in philosophical discussions, and it argues for an ontological picture is very different from that generally taken for granted by philosophers and semanticists alike. Reference to abstract objects such as properties, numbers, propositions, and degrees is considerably more marginal than generally held. Instead, natural language is rather generous in allowing reference to particularized properties (tropes), the use of nonreferential expressions in apparent referential position, and the use of "nominalizing expressions," such as quantifiers like "something." Reference to abstract objects is achieved generally only by the use of 'reifying terms', such as "the number eight."

Ex nihilo nihil fit. Philosophy, especially great philosophy, does not appear out of the blue. In the current volume, a team of top scholars-both up-and-coming and established-attempts to trace the philosophical development of one of the greatest philosophers of all time. Featuring twenty new essays and an introduction, it is the first attempt of its kind in English and its appearance coincides with the recent surge of interest in Spinoza in Anglo-American philosophy. Spinoza's fame-or notoriety-is due primarily to his posthumously published magnum opus, the Ethics, and, to a lesser extent, to the 1670 Theological-Political Treatise. Few readers take the time to study his early works carefully. If they do, they are likely to encounter some surprising claims, which often diverge from, or even utterly contradict, the doctrines of the Ethics. Consider just a few of these assertions: that God acts from absolute freedom of will, that God is a whole, that there are no modes in God, that extension is divisible and hence cannot be an attribute of God, and that the intellectual and corporeal substances are modes in relation to God. Yet, though these claims reveal some tension between the early works and the Ethics, there is also a clear continuity between them. Spinoza wrote the Ethics over a long period of time, which spanned most of his philosophical career. The dates of the early drafts of the Ethics seem to overlap with the assumed dates of the composition of the Treatise on the Emendation of the Intellect and the Short Treatise on God, Man, and His Well Being and precede the publication of Spinoza's 1663 book on Descartes' Principles of Philosophy. For this reason, a study of Spinoza's early works (and correspondence) can illuminate the nature of the problems Spinoza addresses in the Ethics, insofar as the views expressed in the early works help us reconstruct the development and genealogy of the Ethics. Indeed, if we keep in mind the common dictum "nothing comes from nothing "-which Spinoza frequently cites and appeals to-it is clear that great works like the Ethics do not appear ex nihilo. In light of the preeminence and majesty of the Ethics, it is difficult to study the early works without having the Ethics in sight. Still, we would venture to say that the value of Spinoza's early works is not at all limited to their being stations on the road leading to the Ethics. A teleological attitude of such a sort would celebrate the works of the "mature Spinoza " at the expense of the early works. However, we have no reason to assume that on all issues the views of the Ethics are better argued, developed, and motivated than those of the early works. In other words, we should keep our minds open to the possibility that on some issues the early works might contain better analysis and argumentation than the Ethics.

Modernism's theological project was an attempt to explain two things: firstly, how faith might enable persons to experience their lives as hanging together, even in the face of disintegrating forces like injustice, tragedy, and luck; and secondly, how one could see such faith, and so a life held together by it, as self-expressive. Modern theologians such as Kant, Schleiermacher, Hegel, Ritschl, and Tillich thus offer accounts of how one's life would have to hang together such that one could identify with it; of the oppositions which stand in the way of such hanging-together; of God as the one by whom oppositions are overcome, such that one can have faith that one's life ultimately hangs together; and of what such faith would have to be like in order for one to identify with it, too. So understood, modern theology not only sheds light on faith's potential role in enabling persons to identify with their lives, but stands in unexpected continuity with contemporary 'contextual' theologies. This book offers clear, careful readings of modernism's key figures in order to explain their relevance to practical concerns and to contemporary understandings of faith.

Michael Pelczar presents an original account of space, time and conscious experience. How does the modern scientific conception of time constrain the project of assigning the mind its proper place in nature? On the scientific conception, it makes no sense to speak of the duration of a pain, or the simultaneity of sensations occurring in different parts of the brain. Such considerations led Henri Poincare, one of the founders of the modern conception, to conclude that consciousness does not exist in spacetime, but serves as the basic material out of which we must create the physical world. The central claim of Sensorama is that Poincare was substantially correct. The best way to reconcile the scientific conception of time with the evidence of introspection is through a phenomenalist metaphysic according to which consciousness exists in neither time nor space, but serves as a basis for the logical construction of spacetime and its contents.