Building a foundational understanding of the digital, Logic of the Digital reveals a unique digital ontology. Beginning from formal and technical characteristics, especially the binary code at the core of all digital technologies, Aden Evens traces the pathways along which the digital domain of abstract logic encounters the material, human world. How does a code using only 0s and 1s give rise to the vast range of applications and information that constitutes a great and growing portion of our world? Evens' analysis shows how any encounter between the actual and the digital must cross an ontological divide, a gap between the productive materiality of the human world and the reductive abstraction of the binary code. Logic of the Digital examines the distortions of this ontological crossing, considering the formal abstraction that persists in exemplary digital technologies and techniques such as the mouse, the Web, the graphical user interface, and the development of software. One crucial motive for this research lies in the paradoxical issue of creativity in relation to digital technologies: the ontology of abstraction leaves little room for the unpredictable or accidental that is essential to creativity, but digital technologies are nevertheless patently creative. Evens inquires into the mechanisms by which the ostensibly sterile binary code can lend itself to such fecund cultural production. Through clarification of the digital's ontological foundation, Evens points to a significant threat to creativity lurking in the nature of the digital and so generates a basis for an ethics of digital practice. Examining the bits that give the digital its ontology, exploring the potentials and limitations of programming, and using gaming as an ideal test of digital possibility, Logic of the Digital guides future practices and shapes academic research in the digital.

"This volume comprises a new critical edition and translation of Giambattista Vico's challenging and provoking early work On the Most Ancient Wisdom of the Italians. The Latin edition faithfully reproduces Vico's original 1710 text as first printed; it is accompanied by Jason Taylor's complete, accurate, and highly readable English translation." "In an illuminating introduction to the volume, Robert Miner elucidates Vico's short but difficult work; at the same time, he allows the reader to assess the importance of that work, in absolute terms as well as relative to Vico's other writings and the work of his numerous interlocutors in the republic of letters." "Taken as a whole, this volume provides the text and guidance to support a fresh engagement with Vico's thought, especially his earliest philosophical works. It will also serve as a valuable resource for students and scholars with interests in eighteenth-century thought."--BOOK JACKET.

In May 2010, philosophers, family and friends gathered at the University of Notre Dame to celebrate the career and retirement of Alvin Plantinga, widely recognized as one of the world's leading figures in metaphysics, epistemology, and the philosophy of religion. Plantinga has earned particular respect within the community of Christian philosophers for the pivotal role that he played in the recent renewal and development of philosophy of religion and philosophical theology. Each of the essays in this volume engages with some particular aspect of Plantinga's views on metaphysics, epistemology, or philosophy of religion. Contributors include Michael Bergman, Ernest Sosa, Trenton Merricks, Richard Otte, Peter VanInwagen, Thomas P. Flint, Eleonore Stump, Dean Zimmerman and Nicholas Wolterstorff. The volume also includes responses to each essay by Bas van Fraassen, Stephen Wykstra, David VanderLaan, Robin Collins, Raymond VanArragon, E. J. Coffman, Thomas Crisp, and Donald Smith.

Anthony Everett defends the commonsense view that there are no such things as fictional people, places, and things. More precisely he develops and defends a pretense theoretic account on which there are no such things as fictional objects and our talk and thought that purports to be about them takes place within the scope of a pretense. Nevertheless we may mistakenly suppose there are fictional objects because we mistake the fact that certain utterances count as true within the pretense, and convey veridical information about the real world, for the genuine truth of those utterances. In the first half of The Nonexistent an account of this form is motivated, developed in detail, and defended from objections. The second half of the book then argues against fictional realism, the view that we should accept fictional objects into our ontology. First it is argued that the standard arguments offered for fictional realism all fail. Then a series of problems are raised for fictional realism. The upshot of these is that fictional realism provides an inadequate account of a significant range of talk and thought that purports to concern fictional objects. In contrast the pretense theoretic account developed earlier provides a very straightforward and attractive account of these cases and of fictional character discourse in general. Overall, Everett argues that we gain little but lose much by accepting fictional realism.

Material objects persist through time and survive change. How do they manage to do so? What are the underlying facts of persistence? Do objects persist by being "wholly present" at all moments of time at which they exist? Or do they persist by having distinct "temporal segments" confined to the corresponding times? Are objects three-dimensional entities extended in space, but not in time? Or are they four-dimensional spacetime "worms"? These are matters of intense debate, which is now driven by concerns about two major issues in fundamental ontology: parthood and location. It is in this context that broadly empirical considerations are increasingly brought to bear on the debate about persistence.
Persistence and Spacetime pursues this empirically based approach to the questions. Yuri Balashov begins by setting out major rival views of persistence -- endurance, perdurance, and exdurance -- in a spacetime framework and proceeds to investigate the implications of Einstein's theory of relativity for the debate about persistence. His overall conclusion -- that relativistic considerations favour four-dimensionalism over three-dimensionalism -- is hardly surprising. It is, however, anything but trivial. Contrary to a common misconception, there is no straightforward argument from relativity to four-dimensionalism. The issues involved are complex, and the debate is closely entangled with a number of other philosophical disputes, including those about the nature and ontology of time, parts and wholes, material constitution, causation and properties, and vagueness.

This volume presents twelve original papers on constructivism - some sympathetic, others critical - by a distinguished group of moral philosophers. 'Kantian constructivism holds that moral objectivity is to be understood in terms of a suitably constructed social point of view that all can accept. Apart from the procedure of constructing the principles of justice, there are no moral facts.' So wrote John Rawls in his highly influential 1980 Dewey lectures 'Kantian Constructivism in Moral Theory'. Since then there has been much discussion of constructivist understandings, Kantian or otherwise, both of morality and of reason more generally. Such understandings typically seek to characterize the truth conditions of propositions in their target domain in maximally metaphysically unassuming ways, frequently in terms of the outcome of certain procedures or the passing of certain tests, procedures or tests that speak to the distinctively practical concerns of deliberating human agents living together in societies. But controversy abounds over the interpretation and the scope as well as the credibility of such constructivist ideas. The essays collected here reach to the heart of this contemporary philosophical debate, and offer a range of new approaches and perspectives.

Maine de Biran's work has had an enormous influence on the development of French Philosophy - Henri Bergson called him the greatest French metaphysician since Descartes and Malebranche, Jules Lachelier referred to him as the French Kant, and Royer-Collard called him simply 'the master of us all' - and yet the philosopher and his work remain unknown to many English speaking readers. From Ravaisson and Bergson, through to the phenomenology of major figures such as Maurice Merleau-Ponty, Michel Henry, and Paul Ricoeur, Biran's influence is evident and acknowledged as a major contribution. The notion of corps propre, so important to phenomenology in the twentieth century, originates in his thought. His work also had a huge impact on the distinction between the virtual and the actual as well as the concepts of effort and puissance, enormously important to the development of Deleuze's and Foucault's work. This volume, the first English translation of Maine de Biran in nearly a century, introduces Anglophone readers to the work of this seminal thinker. The Relationship Between the Physical and the Moral in Man is an expression of Biran's mature 'spiritualism' and philosophy of the will as well as perhaps the clearest articulation of his understanding of what would later come to be called the mind-body problem. In this text Biran sets out forcefully his case for the autonomy of mental or spiritual life against the reductive explanatory power of the physicalist natural sciences. The translation is accompanied by critical essays from experts in France and the United Kingdom, situating Biran's work and its reception in its proper historical and intellectual context.

Available in English for the first time, this first draft of Heidegger's opus, "Being and Time", provides a unique insight into Heidegger's Phenomenology. "The Concept of Time" presents Heidegger's so-called Dilthey review, widely considered the first draft of his celebrated masterpiece, "Being and Time". Here Heidegger reveals his deep commitment to Wilhelm Dilthey and Count Yorck von Wartenburg. He agrees with them that historicity must be at the centre of the new philosophy to come. However, he also argues for an ontological approach to history. From this ontological turn he develops the so-called categories of Dasein. This work demonstrates Heidegger's indebtedness to Yorck and Dilthey and gives further evidence to the view that thought about history is the germ cell of "Being and Time". However, it also shows that Heidegger's commitment to Dilthey was not without reservations and that his analysis of Dasein actually employs Husserl's phenomenology. The work reopens the question of history in a broader sense, as Heidegger struggles to thematize history without aligning it with world-historical events. The text also provides a concise and readable summary of the main themes of "Being and Time" and as such is an ideal companion to that text.

This book provides novel reading of the relations between two central philosophical disciplines - metaphysics and ethics. "Pragmatist Metaphysics" proposes a pragmatist re-articulation of the nature, aims and methods of metaphysics. Rather than regarding metaphysics as a 'first philosophy', an inquiry into the world independent of human perspectives, the pragmatist views metaphysics as an inquiry into categorizations of reality laden with human practices. Insofar as our categorizations of reality are practice-laden, they are also, inevitably, value-laden.Sami Pihlstrom argues that metaphysics does not, then, study the world's 'own' categorical structure, but a structure we, through our conceptual and practical activities, impose on the reality we experience and interact with. Engaging with the classical American pragmatists, in particular William James, and neopragmatists, including Hilary Putnam, the author seeks to correct long-held misconceptions regarding the nature of the relationship between metaphysics and pragmatism. He argues that a coherent metaphysical alternative to the currently fashionable realist metaphysics emerges from pragmatism and that pragmatism itself should be reinterpreted in a metaphysically serious manner. Moreover, the book argues that, from a pragmatist perspective, metaphysics must be inextricably linked with ethics.

This volume of newly written chapters on the history and interpretation of Wittgenstein's Tractatus represents a significant step beyond the polemical debate between broad interpretive approaches that has recently characterized the field. Some of the contributors might count their approach as 'new' or 'resolute', while others are more 'traditional', but all are here concerned primarily with understanding in detail the structure of argument that Wittgenstein presents within the Tractatus, rather than with its final self-renunciation, or with the character of the understanding that renunciation might leave behind. The volume makes a strong case that close investigation, both biographical and textual, into the composition of the Tractatus, and into the various influences on it, still has much to yield in revealing the complexity and fertility of Wittgenstein's early thought. Amongst these influences Kant and Kierkegaard are considered alongside Wittgenstein's immediate predecessors in the analytic tradition. The themes explored range across the breadth of Wittgenstein's book, and include his accounts of ethics and aesthetics, as well as issues in metaphysics and the philosophy of mind, and aspects of the logical framework of his account of representation. The contrast of saying and showing, and Wittgenstein's attitude to the inexpressible, is of central importance to many of the contributions. By approaching this concern through the various first-level issues that give rise to it, rather than from entrenched schematic positions, the contributors demonstrate the possibility of a more inclusive, constructive and fruitful mode of engagement with Wittgenstein's text and with each other.

One of the most significant philosophical texts by W.W. Atkinson, Mastery of Being: A Study of the Ultimate Principle of Reality and the Practical Application Thereof breaks into three parts the principles of reality, including atoms, the spirit, and physical manifestation. He uses theories and popularly accepted ideology to prove that reality is true, and uses his ideology to describe how we can apply reality to life, and become "masters of being." 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.

In recent decades, the analysis of causal relations has become a topic of central importance in analytic philosophy. More recently, dispositional properties have also become objects of intense study. Both of these phenomena appear to be intimately related to counterfactual conditionals and other modal phenomena such as objective chance, but little work has been done to directly relate them. Dispositions and Causes contains ten essays by scholars working in both metaphysics and in philosophy of science, examining the relation between dispositional and causal concepts.
Particular issues discussed include the possibility of reducing dispositions to causes, and vice versa; the possibility of a nominalist theory of causal powers; the attempt to reduce all metaphysical necessity to dispositional properties; the relationship between dispositions, causes, and laws of nature; the role of causal capacities in explaining the success of scientific inquiry; the grounding of dispositions and causes in objective chances; and the type of causal power required for free agency.
The introductory chapter contains a detailed overview of recent work in the area, providing a helpful entry to the literature for non-specialists.

"The New Space: Genesis and Background, " author Bahman Bazargani considers the idea that the quasi-aesthetic focus of attraction of the polytheistic era was the brave hero. This quasi-aesthetic focus of attraction overshadows all the other parameters of that paradigm. Liberty in that paradigm meant the liberty of moving in these dimensions. In contrast, during the monotheistic paradigm, the meaning of liberty was drastically changed and overshadowed by the quasi-aesthetic focus of attraction of that paradigm that is by the eternity/other world.

Barzagani further strives to show that the era of reason was somehow an autocratic era that had a great impression upon the modern time while it was philosophically more tolerant to the two centuries before. Throughout "The New Space: Genesis and Background, " he examines the changes that the concept of liberty experiences from the classic teachings to the present and the new quasi-aesthetic focus of attraction, which as a metavalue and the "true" meaning of life overshadows all the other social values. He posits that although there is a consensus that liberty us the meaning of life, but that there is no consensus on the meaning of liberty.

Finally, Bazargani comes to the conclusion that horizontal respect is a new principle that can be the new quasi-aesthetic focus of attraction and a metavalue that would overshadow all the social values even liberty itself-the beginning of the new space, pluralist mega space.

Gauge theories have provided our most successful representations of the fundamental forces of nature. How, though, do such representations work? Interpretations of gauge theory aim to answer this question. Through understanding how a gauge theory's representations work, we are able to say what kind of world our gauge theories reveal to us.
A gauge theory's representations are mathematical structures. These may be transformed among themselves while certain features remain the same. Do the representations related by such a gauge transformation merely offer alternative ways of representing the very same situation? If so, then gauge symmetry is a purely formal property since it reflects no corresponding symmetry in nature.
Gauging What's Real describes the representations provided by gauge theories in both classical and quantum physics. Richard Healey defends the thesis that gauge transformations are purely formal symmetries of almost all the classes of representations provided by each of our theories of fundamental forces. He argues that evidence for classical gauge theories of forces (other than gravity) gives us reason to believe that loops rather than points are the locations of fundamental properties. In addition to exploring the prospects of extending this conclusion to the quantum gauge theories of the Standard Model of elementary particle physics, Healey assesses the difficulties faced by attempts to base such ontological conclusions on the success of these theories.

Simon Evnine examines various epistemic aspects of what it is to be a person. Persons are defined as finite beings that have beliefs, including second-order beliefs about their own and others' beliefs, and are agents, capable of making long-term plans. It is argued that for any being meeting these conditions, a number of epistemic consequences obtain. First, all such beings must have certain logical concepts and be able to use them in certain ways. Secondly, there are at least two principles governing belief that it is rational for persons to satisfy and are such that nothing can be a person at all unless it satisfies them to a large extent. These principles are that one believe the conjunction of one's beliefs and that one treat one's future beliefs as, by and large, better than one's current beliefs. Thirdly, persons both occupy epistemic points of view on the world and show up within those views. This makes it impossible for them to be completely objective about their own beliefs. Ideals of rationality that require such objectivity, while not necessarily wrong, are intrinsically problematic for persons. This "aspectual dualism" is characteristic of treatments of persons in the Kantian tradition. In sum, these epistemic consequences support a traditional view of the nature of persons, one in opposition to much recent theorizing.

Genealogies of Speculation looks to break the impasse between the innovations of speculative thought and the dominant strands of 20th century anti-foundationalist philosophy. Challenging emerging paradigms of philosophical history, this text re-evaluates different theoretical and political traditions such as feminism, literary theory, social geography and political theory after the speculative turn in philosophy. With contributions from leading writers in contemporary thought this book is a crucial resource for studying cultural and art-theory and continental philosophy.

Modal realism says that non-actual possible worlds and individuals are as real as the actual world and individuals. Takashi Yagisawa defends modal realism of a variety different from David Lewis's theory. The notion of reality is left primitive and sharply distinguished from that of existence, which is proposed as a relation between a thing and a domain. Worlds are postulated as modal indices for truth on a par with times, which are temporal indices for truth. Ordinary individual objects are conceived as being extended in spatial, temporal, and modal dimensions, and their transworld identity is explicated by the closest-continuer theory. Impossible worlds and individuals are postulated and used to provide accounts of propositions, belief sentences, and fictional discourse.