Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions that have dominated how these professional domains have been conceived, practiced, and institutionalized.

This is a major phenomenological work in which real learning works in graceful tandem with genuine and important insight. Yet this is not a work of scholarship; it is a work of philosophy, a work that succeeds both in the careful, descriptive massing of detail and in the power of its analysis of the conditions that underlie the possibility of such things as description, interpretation, perception, and meaning.
"Principles of Interpretation" formulates answers to these questions: How does the interpretative process proceed? What are its fundamentals? What assurance have we that our interpretations are in principal faithful to that which is to be interpreted? What conclusions are indicated concerning the past phases of our history and its present tendencies?

This volume explores the inadequacies of the two standard conceptions of space or spacetime, substantivalism and relationism, and in the process, proposes a new historical interpretation of these physical theories. This book also examines and develops alternative ontological conceptions of space, and explores additional historical elements of seventeenth century theories and other metaphysical themes. The author first discusses the two main opposing theories of the ontology of space. One, known as substantivalism, proposes space to be an entity that can exist independently of material things. The other, relationism, contends that space is a relation among material things. Readers will learn about specific problems with this dichotomy. First, Newton and Leibniz are often upheld as the retrospective forerunners of substantivalism and relationism. But, their work often contradicts the central tenets of these views. Second, these theories have proven problematic when transferred to a modern setting, especially with regards to general relativity and the recent quantum gravity hypotheses. The author details an alternative set of concepts that address these problems. The author also develops a new classificational system that provides a more accurate taxonomy for the elements of all spatial ontologies. This classification obtains successful analogies between Newton, Leibniz, and other natural philosophers with contemporary physical theories.

Dynamic Thought or the Law of Vibrant Energy, written in 1906 by W.W. Atkinson, takes relatively modern science alongside ancient occult teachings to discuss subjects often presented in Atkinson's magazine New Thought, and in many of the other books Atkinson authored. Dynamic Thought presents the ideas of a higher level of thinking and functioning, separate planes of the mind, and how forces in nature and the law of attraction can affect our actions, or the way others act toward us. Like much of his work, this book is designed for the student of psychological and philosophical thought. 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.

According to a fairly standard view, there are several reasons for denying that existence is a real property of individuals. One is that 'exists' cannot be predicated of individuals, and another is that first-level properties are parasitic on individuals for their actuality, which is something that existence could never be. A third is that existence adds nothing to individuals. Moreover, even if existence were to survive all three counter-indications, it would be merely the most vacuous of properties. The Fullness of Being, however, argues that this view of existence is seriously awry. In this brilliant book, Barry Miller argues that existence is not merely a real property of individuals, but by far the richest of their properties.

The commonly accepted view of existence is testimony, contends Miller, to what happens when wrong questions are asked, false assumptions are made, and the possibility of a new paradigm for existence is dismissed without consideration. They bear witness to the substantial flaws underlying the familiar claim 'existence is not a predicate' and the Frege-Russell-Quine view not only of 'exists' as exclusively a second-level predicate, but of existence as no more than a Cambridge property of individuals.

By way of contrast, The Fullness of Being is an account of what happens when different questions are asked, when false assumptions are eschewed, and when the possibility of a radically different paradigm for existence is actively explored rather than completely ignored. What began for Miller as an exercise in philosophical logic to determine whether 'exists' is predicable of individuals, ends in an argument with groundbreaking consequences for ontology.

In this brief and accessible introduction, Russell guides the reader through his famous 1910 distinction between "knowledge by acquaintance and knowledge by description" and introduces important theories of Plato, Aristotle, Descartes, Hume, Locke, Kant, Hegel and others. He lays the foundation for philosophical inquiry for general readers and scholars.There are sixteen chapters: Appearance and Reality, The Existence of Matter, The Nature of Matter, Idealism, Knowledge by Acquaintance and Knowledge by Description, On Induction, On Our Knowledge Of General Principles, How A Priori Knowledge Is Possible, The World of Universals, On Our Knowledge of Universals, On Intuitive Knowledge, Truth and Falsehood, Knowledge, Error, and Probable Opinion, The Limits of Philosophical Knowledge, The Value of Philosophy. Russell also provides a short supplementary reading list.

Hud Hudson offers a fascinating examination of philosophical reasons to believe in hyperspace. He begins with some stage-setting discussions, offering his analysis of the term 'material object', noting his adherence to substantivalism, confessing his sympathies regarding principles of composition and decomposition, identifying his views on material simples, material gunk, and the persistence of material objects, and preparing the reader for later discussions with introductory remarks on eternalism, modality and recombination, vagueness, bruteness, and the epistemic role of intuitions. The subsequent chapters are loosely organized around the theme of hyperspace. Hudson explores nontheistic reasons to believe in hyperspace in chapter 1 (e.g. reasons arising from reflection on incongruent counterparts and fine-tuning arguments), theistic reasons in chapter 7 (e.g. reasons arising from reflection on theistic puzzles known as the problem of the best and the problem of evil), and some distinctively Christian reasons in chapter 8 (e.g. reasons arising from reflection on traditional Christian themes such as heaven and hell, the Garden of Eden, angels and demons, and new testament miracles). In the intervening chapters, Hudson inquires into a variety of puzzles in the metaphysics of material objects that are either generated by the hypothesis of hyperspace, focusing on the topics of mirror determinism and mirror incompatibilism, or else informed by the hypothesis of hyperspace, with discussions of receptacles, boundaries, contact, occupation, and superluminal motion. Anyone engaged with contemporary metaphysics will find much to stimulate them here.

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.

There are few more unsettling philosophical questions than this: What happens in attempts to reduce some properties to some other more fundamental properties? Reflection on this question inevitably touches on very deep issues about ourselves, our own interactions with the world and each other, and our very understanding of what there is and what goes on around us. If we cannot command a clear view of these deep issues, then very many other debates in contemporary philosophy seem to lose traction - think of causation, laws of nature, explanation, consciousness, personal identity, intentionality, normativity, freedom, responsibility, justice, and so on. Reduction can easily seem to unravel our world.
Here, an eminent group of philosophers helps us answer this question. Their novel contributions comfortably span a number of current debates in philosophy and cognitive science: what is the nature of reduction, of reductive explanation, of mental causation? The contributions range from approaches in theoretical metaphysics, over philosophy of the special sciences and physics, to interdisciplinary studies in psychiatry and neurobiology. The authors connect strands in contemporary philosophy that are often treated separately and in combination the chapters allow the reader to see how issues of reduction, explanation and causation mutually constrain each other. The anthology therefore moves the debate further both at the level of contributions to specific debates and at the level of integrating insights from a number of debates.

Truth Through Proof defends an anti-platonist philosophy of mathematics derived from game formalism. Classic formalists claimed implausibly that mathematical utterances are truth-valueless moves in a game. Alan Weir aims to develop a more satisfactory successor to game formalism utilising a widely accepted, broadly neo-Fregean framework, in which the proposition expressed by an utterance is a function of both sense and background circumstance. This framework allows for sentences whose truth-conditions are not representational, which are made true or false by conditions residing in the circumstances of utterances but not transparently in the sense.
Applications to projectivism and fiction pave the way for the claim that mathematical utterances are made true or false by the existence of concrete proofs or refutations, though these truth-making conditions form no part of their sense or informational content.
The position is compared with rivals, an account of the applicability of mathematics developed, and a new account of the nature of idealisation proffered in which it is argued that the finitistic limitations Godel placed on proofs are without rational justification. Finally a non-classical logical system is provided in which excluded middle fails, yet enough logical power remains to recapture the results of standard mathematics.

The Multiple States of the Being is the companion to, and the completion of, The Symbolism of the Cross, which, together with Man and His Becoming according to the Vedanta, constitute Reni Guinon's great trilogy of pure metaphysics. In this work, Guinon offers a masterful explication of the metaphysical order and its multiple manifestations-of the divine hierarchies and what has been called the Great Chain of Being-and in so doing demonstrates how jqana, intellective or intrinsic knowledge of what is, and of That which is Beyond what is, is a Way of Liberation. Guinon the metaphysical social critic, master of arcane symbolism, comparative religionist, researcher of ancient mysteries and secret histories, summoner to spiritual renewal, herald of the end days, disappears here. Reality remains.

The fullest account ever written of the fascinating nexus between Islam and Time, this is a major contribution to the wider history of ideas and religion. Night and day, and the twelve lunar months of the year, are'appointed times for the believing people'. Reading the sky for the prayers of the hour has thus for Muslims been a constant reminder of God's providence and power. In her absorbing and illuminating new book, the late Barbara Freyer Stowasser examines the various ways in which Islam has structured, ordered and measured Time. Drawing on examples from Judaism and Christianity, as well as the ancient world, the author shows that while systems of time facilitate the orderly function of vastly different civilizations, in Islam they have always been fundamental. Among other topics, she discusses the Muslim lunar calendar; the rise of the science of astronomy; the remarkable career of al-Biruni, greatest authority in Muslim perceptions of Time; and the impact of technologies like the astrolabe, Indian numerals and paper. The fullest account ever written of the fascinating nexus between Islam and Time, this is a major contribution to the wider history of ideas and religion.

'A Theory of the Absolute' develops a worldview that is opposed to the dominant paradigm of physicalism and atheism. It provides powerful arguments for the existence of the soul and the existence of the absolute, showing that faith is not in contradiction to reason.

A core topic in metaphysics, time is also central to issues in the philosophy of science, the philosophy of mind and the philosophy of religion. Debates in the Metaphysics of Time explores these close philosophical connections and tackles the contemporary debates using an interactive approach. Leading philosophers do not only put forward their views, they comment on the ideas of other contributors and defend against objections. Divided into 'metaphysics and time', 'consciousness and time' and 'God, time and human freedom', chapters are organized around key questions, including: . How are we to understand the passage of time, or events or things in time, What 'change' does an event undergo when it moves from the future to the present and into the past? . Can we only be directly aware of what is momentary, if we directly experience change and duration? . How is God related to time and human freedom? Approaching time in new and provocative ways, this unique collection demonstrates progress in philosophy while exploring debates surrounding the metaphysics of time in relation to consciousness, God and freedom.For students and researchers in philosophy looking to understand the latest arguments in the philosophy of time, Debates in the Metaphysics of Time provides an original, up-to-date and accessible account of past, present and future debates.

Is metaphysics possible? This book argues that the greatest threat to its viability derives from a self-destructive formalism. If what is essential to the nature of physical entities are the properties they have in common (as formalism holds), the inevitable result will be a reductionist collapse leaving only being or physical matter or some other underlying ground. In Essential Difference, James Blachowicz first constructs a one-to-one historical parallel between the modern crisis surrounding formalism (Hume/Kant/Hegel) and the ancient version (Parmenides/Plato/Aristotle), focusing on the principles of differentiation and individuation that underlie Aristotle s and Hegel s antireductionist programs. He then proposes a contemporary metaphysical theory of emergence in the context of recent philosophy of science. This theory, founded on the principle of the nonderivability of actual states from possible states, holds that the differences among physical, biological, and mental phenomena are essential to any metaphysics. Essential Difference is the only focused treatment of this problem and is itself essential for any understanding of the nature of metaphysics."

How to Read Human Nature: Its Inner States and Outer Forms by William Walker Atkinson is a guide to human body language, personality, character, and qualities. It takes reading body language and voice inflection for meaning to the next level, analyzing such elements as mental qualities, emotive qualities, relative qualities, and perceptive qualities in the human brain, reminding one of the study of phrenology. A lovely complement to Atkinson's books relating to higher thought and the super- and sub-conscious, How to Read Human Nature is an ideal read for students of "New Thought." 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.

John Foster presents a clear and powerful discussion of a range of topics relating to our understanding of the universe: induction, laws of nature, and the existence of God. He begins by developing a solution to the problem of induction - a solution whose key idea is that the regularities in the workings of nature that have held in our experience hitherto are to be explained by appeal to the controlling influence of laws, as forms of natural necessity. His second line of argument focuses on the issue of what we should take such necessitational laws to be, and whether we can even make sense of them at all. Having considered and rejected various alternatives, Foster puts forward his own proposal: the obtaining of a law consists in the causal imposing of a regularity on the universe as a regularity. With this causal account of laws in place, he is now equipped to offer an argument for theism. His claim is that natural regularities call for explanation, and that, whatever explanatory role we may initially assign to laws, the only plausible ultimate explanation is in terms of the agency of God. Finally, he argues that, once we accept the existence of God, we need to think of him as creating the universe by a method which imposes regularities on it in the relevant law-yielding way. In this new perspective, the original nomological-explanatory solution to the problem of induction becomes a theological-explanatory solution. The Divine Lawmaker is bold and original in its approach, and rich in argument. The issues on which it focuses are among the most important in the whole epistemological and metaphysical spectrum.

Things is a collection of twelve metaphysical essays by Stephen Yablo. The essays address a range of first-order topics, including identity, coincidence, essence, existence, causation, and properties. Some first-order debates are not worth pursuing, Yablo maintains; there is nothing at issue in them. Several of the papers explore the metaontology of abstract objects, and more generally of objects that are 'preconceived', their principal features being settled already by their job-descriptions. Yablo rejects standard forms of fictionalism, opting ultimately for a view that puts presupposition in the role normally played by pretense. Almost all of Yablo's published work on these topics is collected here, along with the previously unpublished 'Carving Content at the Joints'.

Over recent decades, Spinoza scholarship has significantly developed in both France and the United States, shedding new light on the work of this major philosopher. Spinoza in Twenty-First-Century American and French Philosophy systematically unites for the first time American and French Spinoza specialists in conversation with each other, illustrating the fecundity of bringing together diverse approaches to the study of Early Modern philosophy. Spinoza in Twenty-First-Century American and French Philosophy gives readers a unique opportunity to discover the most consequential and sophisticated aspects of American and French Spinoza research today. Featuring chapters by American scholars with French experts responding to these, the book is structured according to the themes of Spinoza's philosophy, including metaphysics, philosophy of mind, moral philosophy and political philosophy. The contributions consider the full range of Spinoza's philosophy, with chapters addressing not only the Ethics but his lesser-known early works and political works as well. Issues covered include Spinoza's views on substance and mode, his conception of number, his account of generosity as freedom, and many other topics.

This is the only commentary on Aristotle's theological work, Metaphysics, Book 12, to survive from the first six centuries CE - the heyday of ancient Greek commentary on Aristotle. Though the Greek text itself is lost, a full English translation is presented here for the first time, based on Arabic versions of the Greek and a Hebrew version of the Arabic. In his commentary Themistius offers an extensive re-working of Aristotle, confirming that the first principle of the universe is indeed Aristotle's God as intellect, not the intelligibles thought by God. The identity of intellect with intelligibles had been omitted by Aristotle in Metaphysics 12, but is suggested in his Physics 3.3 and On the Soul 3, and later by Plotinus. Laid out here in an accessible translation and accompanied by extensive commentary notes, introduction and indexes, the work will be of interest for students and scholars of Neoplatonist philosophy, ancient metaphysics, and textual transmission.

"The Crisis of Causality" deals with the reaction of the Dutch Calvinist theologian Gisbertus Voetius (1589-1676) to the "New Philosophy" of Rene Descartes (1596-1650). Voetius not only criticised the Cartesian idea of a mechanical Universe; he also foresaw that shifting conceptions of natural causality would make it impossible for theologians to explain the relationship between God and Creation in philosophical terms. This threatened the status of theology as a scientific discipline. Apart from a detailed analysis of the Scholastic and Cartesian notions of causality, the book offers new perspectives on related subjects, such as seventeenth-century university training and the Cartesian method of science. It will be of great importance to any student of seventeenth-century intellectual history, philosophy, theology and history of science.

The book seeks to characterize reflexive conceptual structures more thoroughly and more precisely than has been done before, making explicit the structure of paradox and the clear connections to major logical results. The goal is to trace the structure of reflexivity in sentences, sets, and systems, but also as it appears in propositional attitudes, mental states, perspectives and processes. What an understanding of patterns of reflexivity offers is a deeper and de-mystified understanding of issues of semantics, free will, and the nature of consciousness.