Barry Taylor's book mounts an argument against one of the fundamental tenets of much contemporary philosophy, the idea that we can make sense of reality as existing objectively, independently of our capacities to come to know it. Part One sets the scene by arguings that traditional realism can be explicated as a doctrine about truth - that truth is objective, that is, public, bivalent, and epistemically independent. Part Two, the centrepiece of the book, shows how a form of Hilary Putnam's model-theoretic argument demonstrates that no such notion of truth can be founded on the idea of correspondence, as explained in model-theoretic terms (more traditional accounts of correspondence having been already disposed of in Part One). Part Three argues that non-correspondence accounts of truth - truth as superassertibility or idealized rational acceptability, formal conceptions of truth, Tarskian truth - also fail to meet the criteria for objectivity; along the way, it also dismisses the claims of the latterday views of Putnam, and of similar views articulated by John McDowell, to constitute a new, less traditional form of realism. In the Coda, Taylor bolsters some of the considerations advanced in Part Three in evaluating formal conceptions of truth, by assessing and rejecting the claims of Robert Brandom to have combined such an account of truth with a satisfactory account of semantic structure. He concludes that there is no defensible notion of truth which preserves the theses of traditional realism, nor any extant position sufficiently true to the ideals of that doctrine to inherit its title. So the only question remaining is which form of antirealism to adopt.

Jonathan Kvanvig presents a compelling new work in philosophical theology on the universe, creation, and the afterlife. Organised thematically by the endpoints of time, the volume begins by addressing eschatological matters--the doctrines of heaven and hell--and ends with an account of divine deliberation and creation. Kvanvig develops a coherent theistic outlook which reconciles a traditional, high conception of deity, with full providential control over all aspects of creation, with full providential control over all aspects of creation, with a conception of human beings as free and morally responsible. The resulting position and defense is labeled "Philosophical Arminianism," and deserves attention in a broad range of religious traditions.

A philosophical study by W.W. Atkinson, Suggestion and Auto-Suggestion is written, in his usual style, like an essay on suggestion. In other words, he discusses the definition of suggestion, the different forms it takes (such as authority, habit, imitation, character, and so on), the influence of suggestion, and how suggestion can be healthy and therapeutic, plus build character. As always, Atkinson is descriptive and holds the readers attention with anecdotes and examples. American writer WILLIAM WALKER ATKINSON (1862-1932) was editor of the popular magazine New Thought from 1901 to 1905, and editor of the journal Advanced Thought from 1916 to 1919. He authored dozens of New Thought books under numerous pseudonyms, including "Yogi," some of which are likely still unknown today.

If, as Robert Craft remarked, 'religious beliefs were at the core of Stravinsky's life and work', why have they not figured more prominently in discussions of his works? Stravinsky's coordination of the listener with time is central to the unity of his compositional style. This ground-breaking study looks at his background in Russian Orthodoxy, at less well-known writings of Arthur Lourie and Pierre Souvtchinsky and at the Catholic philosophy of Jacques Maritain, that shed light on the crucial link between Stravinsky's spirituality and his restoration of time in music. Recent neuroscience research supports Stravinsky's eventual adoption of serialism as the natural and logical outcome of his spiritual and musical quest.

Over the last two decades the distinguished philosopher Philip Kitcher has started to make a serious case for pragmatism as the source of a new life in contemporary philosophy. There are some, like Kitcher, who view today's analytic philosophy as mired in narrowly focused, technical disputes of little interest to the wider world. What is the future of philosophy, and what would it look like? While Classical Pragmatism - the American philosophy developed by John Dewey, Charles Peirce, and William James in the 19th century- has a mixed reputation today, Kitcher admires the way its core ideas provide a way to prioritize avenues of inquiry. As he points out, both James and Dewey shared a wish to eliminate 'insignificant questions' from philosophy, and both harbored suspicion of 'timeless' philosophical problems handed down generation after generation. Rather, they saw philosophy as inherently embedded in its time, grappling with pressing issues in religion, social life, art, politics, and education. Kitcher has become increasingly moved by this reformist approach to philosophy, and the published essays included here, alongside a detailed introduction setting out Kitcher's views, provide motivation for his view of the "reconstruction of philosophy." These essays try to install the pragmatic spirit into contemporary philosophy, renewing James and Dewey for our own times.

Jonathan Lowe argues that metaphysics should be restored to a central position in philosophy, as the most fundamental form of inquiry, whose findings underpin those of all other disciplines. He portrays metaphysics as charting the possibilities of existence, by identifying the categories of being and the relations between them. He sets out his own original metaphysical system, within which he seeks to answer many of the deepest questions in philosophy.

This book tackles some of the deepest problems in Berkeley's philosophy by providing a fresh interpretation of Berkeley's core ontological doctrines and their relationship to his views about self-consciousness. Berkeley, the author argues, is led to adopt a new model of self-consciousness because he rejects the basic metaphysics of many of his predecessors. This new model of self-consciousness provides the foundation for Berkeley's own ontological framework. Bettcher's interpretation provides answers to long-standing questions about Berkeley's traditionally derided views about mind, offers an elegant treatment of Berkeley's core metaphysical views more generally, and illuminates Berkeley's innovative attempt to address the important philosophical and theological issues of his day. Moreover, Bettcher shows the importance of Berkeley's philosophy of spirit to the perplexing thesis that the subject of experience is somehow mysteriously elusive. She argues that Berkeley can be seen as a transitional figure with respect to the older philosophical concept of 'subject' (as a metaphysical supporter of properties) and the more modern philosophical concept of 'subject (as opposed to 'object'). She provides a re-reading of Hume's famous claim that when he turned reflection upon himself, he could perceive only perceptions and sheds new light on the notion of a 'subject of experience'. The book will be of substantial interest both to Berkeley scholars and to philosophers concerned with contemporary discussions of self-consciousness.

From an Ontological Point of View is a highly original and accessible exploration of fundamental questions about what there is. John Heil discusses such issues as whether the world includes levels of reality; the nature of objects and properties; the demands of realism; what makes things true; qualities, powers, and the relation these bear to one another. He advances an account of the fundamental constituents of the world around us, and applies this account to problems that have plagued recent work in the philosophy of mind and metaphysics (colour, intentionality, and the nature of consciousness).

F. H. Bradley was the greatest of the British Idealists, but for much of this century his views have been neglected, primarily as a result of the severe criticism to which they were subjected by Russell and Moore. In recent years, however, there has been a resurgence of interest in and a widespread reappraisal of his work. W. J. Mander offers a general introduction to Bradley's metaphysics and its logical foundations, and shows that much of his philosophy has been seriously misunderstood. Dr Mander argues that any adequate treatment of Bradley's thought must take full account of his unique dual inheritance from the traditions of British empiricism and Hegelian rationalism. The scholarship of recent years is assessed, and new interpretations are offered of Bradley's views about truth, predication, and relations, and of his arguments for idealism. This book is a clear and helpful guide for those new to this difficult but fascinating thinker, and at the same time an original and stimulating contribution to the re-evaluation of his work.

This book philosophically explores a wide range of subjects relating to evil and human wickedness, including the nature of evil, explaining evil, evil and moral responsibility, and responding to evil.

Haecceities: Essentialism, Identity, and Abstraction is both an artistic and philosophical examination of the limits of Abstraction in art and of kinds of radical identity that are determined in the identification of those limits. Building on his work Subjects and Objects, Strayer shows how the fundamental conditions of making and apprehending works of art can be used, in concert with language, thought, and perception, as 'material' for producing the more Abstract and radical artworks possible. Certain limits of Abstraction and possibilities of radical identity are then identified that are critically and philosophically considered. They prove to be so extreme that the concepts artwork, abstraction, identity, and object in art, philosophy, and philosophy of art, have to be reconsidered.

Joshua Gert presents an original and ambitious theory of the normative. Expressivism and non-reductive realism represent two very widely separated poles in contemporary discussions of normativity. But the domain of the normative is both large and diverse; it includes, for example, the harmful, the fun, the beautiful, the wrong, and the rational. It would be extremely surprising if either expressivism or non-reductive realism managed to capture all--or even the most important--phenomena associated with all of these notions. Normative Bedrock defends a response-dependent account of the normative that accommodates the kind of variation in response that some non-reductive realists downplay or ignore, but that also allows for the sort of straightforward talk of normative properties, normative truth, and substantive normative disagreement that expressivists have had a hard time respecting.
One of the distinctive features of Gert's approach is his reliance, throughout, on an analogy between color properties and normative properties. He argues that the appropriate response to a given instance of a normative property may often depend significantly on the perspective one takes on that instance: for example, whether one views it as past or future. Another distinctive feature of Normative Bedrock is its focus on the basic normative property of practical irrationality, rather than on the notion of a normative reason or the notion of the good. This simple shift of focus allow for a more satisfying account of the link between reasons and motivation, and helps to explain why and how some reasons can justify far more than they can require, and why we therefore need two strength values to characterize the normative capacities of practical reasons.

Doob's central thesis is that some beliefs function mainly to help the believer cope with life's uncertainties. The coping mechanism that is the focus of Doob's book is a belief that certain things in life are inevitable. . . . Doob methodically explores the origin and nature of inevitablility beliefs, and like his pervious titles in social psychology, this is a theoretical analysis. . . . The book is well written and carefully organized but demanding to read; Doob attributes this to the inherent difficulty of the subject--he is probably right. Choice This book examines the ways in which human beings seek to cope with uncertainty by means of doctrines that postulate degrees of inevitability. These doctrines originate in natural science, social science, philosophy, and religion. Their adequacies and inadequacies are carefully assessed, with special reference to the ways in which they deal with intervention by the very persons who would reduce uncertainty. The possibility of intervention in turn raises questions concerning freedom and responsibility that challenge people in all societies and throughout the lifespan.

This volume examines a selection of late medieval works devoted to the intensive infinite in order to draw a comprehensive picture of the context, character and importance of scholastic efforts to reason philosophically about divine infinity. As Dominican masters face Franciscan 'spirituals' and as university-trained theologians face evangelical laymen, the purpose and meaning of divine infinity shift, reflecting a basic tension between the Church's Petrine vocation for geopolitical orthodoxy and its more Pauline mission to promote Christian orthopraxis. The first part of the book traces the scholastic defense of divine infinity from the holocaust of Montsegur up to John Duns Scotus. The second part examines the semiotic breakthrough initiated by William of Ockham and the subsequent penetration of infinist theory into a wide variety of disciplines.

Nature mysteries are discovered and shared in the context of this autobiography from a passionate nature lover. See and learn about experiences you may not even be able to imagine. See amazing photos you have never seen before. It is a story of love and hope with answers to questions many never think of asking.

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This book is an edited collection of papers from international experts in philosophy and psychology concerned with time. The collection aims to bridge the gap between these disciplines by focussing on five key themes and providing philosophical and psychological perspectives on each theme. The first theme is the concept of time. The discussion ranges from the folk concept of time to the notion of time in logic, philosophy and psychology. The second theme concerns the notion of present in the philosophy of mind, metaphysics, and psychology. The third theme relates to continuity and flow of time in mind. One of the key questions in this section is how the apparent temporal continuity of conscious experience relates to the possibly discrete character of underlying neural processes. The fourth theme is the timing of experiences, with a focus on the perception of simultaneity and illusions of temporal order. Such effects are treated as test cases for hypotheses about the relationship between the subjective temporal order of experience and the objective order of neural events. The fifth and the final theme of the volume is time and intersubjectivity. This section examines the role of time in interpersonal coordination and in the development of social skills. The collection will appeal to both psychologists and philosophers, but also to researchers from other disciplines who seek an accessible overview of the research on time in psychology and philosophy.

In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time. Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation. It therefore becomes impossible to experience time as fulfilling. Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness. With his hallmark ability to bring the resources of philosophy and cultural theory to bear on the conditions of modern life, Byung-Chul Han's meditation on time will interest a wide readership in cultural theory, philosophy and beyond.

This series is dedicated to the timely publication of new work in this highly fertile field of philosophy. The subject is broadly construed, taken to include not only perennially central topics (modality, ontology, and mereology; metaphysical theories of causation, laws of nature, persistence through time, and time itself; and realism and anti-realism in the many senses of these terms); but also the rich clusters of metaphysical questions that open up within other subfields, such as philosophy of mind and philosophy of science (questions about supervenience and materialism, the nature of qualia, mental causation, metaphysical implications of relativity and quantum physics, mereological theories of biological species, and so on). Besides independent essays, volumes are likely to contain a critical essay on a recent book, or a symposium that allows participants to respond to one another's criticisms and questions. Each volume will also include an essay by the winner of the Oxford Studies in Metaphysics younger scholar award, a prize inaugurated with this first issue.

The Realm of Reason develops a new, general theory of what it is for a thinker to be entitled to form a given belief. The theory locates entitlement in the nexus of relations between truth, content, and understanding. Peacocke formulates three principles of rationalism that articulate this conception. The principles imply that all entitlement has a component that is justificationally independent of experience. The resulting position is thus a form of rationalism, generalized to all kinds of content.
To show how these principles are realized in specific domains, Peacocke applies the theory in detail to several classical problems of philosophy, including the nature of perceptual entitlement, induction, and the status of moral thought. These discussions involve an elaboration of the structure of entitlement in ways that have applications in many other areas of philosophy. He also relates the theory to classical and recent rationalist thought, and to current issues in the theory of meaning, reference and explanation. In the course of these discussions, he proposes a general theory of the a priori.
The focus of the work lies in the intersection of epistemology, metaphysics, and the theory of meaning, and will be of interest both to students and researchers in these areas, and to anyone concerned with the idea of rationality.

Telepathy: Its Theory, Facts, and Proof discusses the theme of telepathy and its existence. Focusing on proving that telepathy is real, author W.W. Atkinson first defines his subject, telepathy, and goes on to describe a series of scientific experiments and their results to theorize that telepathy is real and useful. While focusing on the realm of the otherworldly and therefore introducing debate, Atkinson's work is enjoyable to read either for pleasure or study, and as always he includes useful examples and stories for the reader to follow. American writer WILLIAM WALKER ATKINSON (1862-1932) was editor of the popular magazine New Thought from 1901 to 1905, and editor of the journal Advanced Thought from 1916 to 1919. He authored dozens of New Thought books under numerous pseudonyms, including "Yogi," some of which are likely still unknown today.