This book is a defence of the philosophy of common sense broadly in the spirit of Thomas Reid and G.E. Moore. It breaks new ground by drawing on the work of Aristotle, contemporary evolutionary biology and psychology, and historical studies on the origins of early modern philosophy. Part One offers new answers to the questions: What counts as a common sense belief? Why should common sense beliefs be considered default positions? And why is it that philosophers so frequently end up denying what we all know to be true? Part Two defends common sense beliefs from specific challenges from prominent philosophers on topics from metaphysics to ethics.

For both continental and analytic styles of philosophy, the thought of Martin Heidegger must be counted as one of the most important influences in contemporary philosophy. In this book, essays by internationally noted scholars, ranging from David B. Allison to Slavoj Zizek, honour the interpretive contributions of William J. Richardson's pathbreaking Heidegger: Through Phenomenology to Thought. The essays move from traditional phenomenology to the idea of essential (another) thinking, the questions of translation and existential expressions of the turn of Heidegger's thought, the intersection of politics and language, the philosophic significance of Jacques Lacan, and several essays on science and technology. All show the influence of Richardson's first study. A valuable emphasis appears in Richardson's interpretation of Heidegger's conception of die Irre, interpreted as Errancy, set in its current locus in a discussion of Heidegger's debacle with the political in his involvement with National Socialism.

Foucault lived in Tunisia for two years and travelled to Japan and Iran more than once. Yet throughout his critical scholarship, he insisted that the cultures of the "Orient" constitute the "limit" of Western rationality. Using archival research supplemented by interviews with key scholars in Tunisia, Japan and France, this book examines the philosophical sources, evolution as well as contradictions of Foucault's experience with non-Western cultures. Beyond tracing Foucault's journey into the world of otherness, the book reveals the personal, political as well as methodological effects of a radical conception of cultural difference that extolled the local over the cosmopolitan.

Existential semiotics is a new paradigm which combines classical semiotics with continental philosophy. It does not mean a return to existentialism, albeit philosophers from Hegel and Kierkegaard to Heidegger, Jaspers and Sartre are its sources of inspiration. It introduces completely new sign categories and concepts to the field, recasting the whole of semiotics, communication and signification as integral to a transcendental art. The volume contains essays on music, the voice, silence, calligraphy, metaphysics, myth, aesthetics, entropy, cultural heritage, film, the Bible, among other subjects.

A close examination of Marx's dialectical method of analysis, this studies uses the lens of current debates in cultural studies, political economy, and critical sociology. It seeks to reanimate Marx's theoretical reconstruction of the capitalist formation from the point of view of recent and emerging social dynamics within advanced consumer economies. The book consists of two parts: part one reconstructs the defining movement of Marx's analytical approach as a function of abstraction. It demonstrates how Marx's method articulates a specific theory and practice of representation--one of the several dimensions through which it expresses an "aesthetic sensibility"; part two opens up to a broader analysis of the continuing pertinence of Marx's method in the analysis of contemporary global capitalism wherein cultural production takes centre stage.

An Introduction to Modern European Philosophy, contains scholarly but accessible essays by nine British academics on Hegel, Schopenhauer, Kierkegaard, Marx, Nietzsche, Husserl, Heidegger, Sartre, Simone de Beauvoir, Maritain, Hannah Arendt, Habermas, Foucault, and the 'Events' of 1968. Written for English-speaking readers, it describes the varied traditions within 19th- and 20th-century European philosophy, reflecting the dynamism and plurality within the European tradition and presenting opposing points of view. It deals with both French and German philosophers, plus Kierkegaard, and is not confined to any one school of thought. It has been purged of jargon but contains a glossary of important technical terms. There is a bibliography of further reading and website information at the end of each chapter.

One of the earliest and most influential treatises on the subject of this volume is Aristotle's Categories. Aristotle's title is a form of the Greek verb for speaking against or submitting an accusation in a legal proceeding. By the time of Aristotle, it also meant: to signify or to predicate. Surprisingly, the "predicates" Aristotle talks about include not only bits of language, but also such nonlinguistic items as the color white in a body and the knowledge of grammar in a man's soul. (Categories I/ii) Equally surprising are such details as Aristotle's use of the terms 'homonymy' and 'synonymy' in connection with things talked about rather than words used to talk about them. Judging from the evidence in the Organon, the Metaphysics, and elsewhere, Aristotle was both aware of and able to mark the distinction between using and men tioning words; and so we must conclude that in the Categories, he was not greatly concerned with it. For our purposes, however, it is best to treat the term 'predication' as if it were ambiguous and introduce some jargon to disambiguate it. Code, Modrak, and other authors of the essays which follow use the terms 'linguistic predication' and 'metaphysical predication' for this."

"Das Problem der verborgenen Vernunft" ist es, das auch dieser Aufhellung der Verantwortlichkeit den Horizont gibt, in welchem als Klarung der Einheit der Teleologie die phanomeno- logische Geduld sich entfalten kann. - Die hier vorgelegte Untersuchung wurde von der Philo so- phischen Fakultat der Universitat zu Koln im Sommer 1973 als Dissertation angenommen; sie wurde fur die Veroffentlichung durchgesehen. Danken mochte ich vor aHem Herrn Professor Dr. Ludwig Land- grebe. Seinem philosophischen Vorbild und seiner groBzugigen Forderung ist die vorliegende Arbeit entscheidend verpflichtet. Herrn Professor Dr. Lothar Eley sage ich Dank fUr seine stetige freundliche Hilfe. EbenfaHs danke ich Herrn Heinz Runi, der in zahlreichen Gesprachen durch seine Anregungen an der Entwick- lung dieser Arbeit teilgenommen und zu ihrem Gelingen beige- tragen hat. Die folgenden Untersuchungen stutzen sich hauptsachlich auf die veroffentlichten Werke Husserls; daruber hinaus war das Studium unveroffentlichter Manuskripte von groBem Nutzen, und fUr die Erlaubnis zu ihrer Verwendung gilt mein Dank dem ver- storbenen Direktor des Russerl-Archivs in Lowen, Rerrn Profes- sor Dr. Herman Leo van Breda. - Bedanken mochte ich mich auch :beim Deutschen Akademischen Austauschdienst, der mir fur mein Studium in KOln ein Stipendium gewahrte.

Wittgenstein once said, "I cannot help seeing every problem from a 'religious point of view'. "However, since he never advocated any one religion many people have wondered just what this religious point of view could be. This book answers this question by clarifying the overall nature(s) of his philosophies (the early and the later) and then by exploring the idea of a religious point of view as an analogy for a philosophy. As a result, the author reveals the concordance between the later Wittgenstein and central aspects of Hebraic thought. Although perhaps this ought not to be surprising (Wittgenstein himself described his thought as "one hundred per cent Hebraic"), the truth of the matter has been obscured by popular supposition that Wittgenstein was anti-Semitic.

This book discusses the legal thought of Bronislaw Malinowski (1884-1942), undoubtedly one of the titans of social sciences who greatly influenced not only the shape of modern cultural anthropology but also the social sciences as a whole. This is the first comprehensive work to focus on his legal conceptions: while much has been written about his views on language, magic, religion, and culture, his views on law have not been fairly reconstructed or recapitulated. A glance at the existing literature illustrates how little has been written about Malinowski's understanding of law, especially in the legal sciences. This becomes even more evident given the fact that Malinowski devoted much of his scholarly work to studying law, especially in the last period of his life, during which he conducted broad research on law and "primitive jurisprudence". The main aim of this book is to address this gap and to present in detail Malinowski's thoughts on law. The book is divided into two parts. Part I focuses largely on the impact that works of two distinguished professors from his alma mater (L. Dargun and S. Estreicher) had on Malinowski's legal thoughts, while Part II reconstructs Malinowski's inclusive, broad and multidimensional understanding of law and provides new readings of his legal conceptions mainly from the perspective of reciprocity. The book offers a fresh look at his views on law, paving the way for further studies on legal issues inspired by his methodological and theoretical achievements. Malinowski's understanding of law provides a wealth of fodder from which to formulate interesting research questions and a solid foundation for developing theories that more accurately describe and explain how law functions, based on new findings in the social and natural sciences.

The history of scepticism is assumed by many to be the history of failed responses to a problem first raised by Descartes. While the thought of the ancient sceptics is acknowledged, their principle concern with how to live a good life is regarded as bearing little, if any, relation to the work of contemporary epistemologists. In "Scepticism" Neil Gascoigne engages with the work of canonical philosophers from Descartes, Hume and Kant through to Moore, Austin, and Wittgenstein to show how themes that first emerged in the Hellenistic period are inextricably bound up with the historical development of scepticism. Foremost amongst these is the view that scepticism relates not to the possibility of empirical knowledge but to the possibility of epistemological theory. This challenge to epistemology itself is explored and two contemporary trends are considered: the turn against foundationalist epistemology and towards more naturalistic conceptions of inquiry, and the resistance to this on the part of non-naturalistically inclined philosophers. In contextualizing the debate in this way Gascoigne equips students with a better appreciation of the methodological importance of sceptical reasoning, an analytic understanding of the structure of sceptical arguments, and an awareness of the significance of scepticism to the nature of philosophical inquiry.

The history of scepticism is assumed by many to be the history of failed responses to a problem first raised by Descartes. While the thought of the ancient sceptics is acknowledged, their principle concern with how to live a good life is regarded as bearing little, if any, relation to the work of contemporary epistemologists. In "Scepticism" Neil Gascoigne engages with the work of canonical philosophers from Descartes, Hume and Kant through to Moore, Austin, and Wittgenstein to show how themes that first emerged in the Hellenistic period are inextricably bound up with the historical development of scepticism. Foremost amongst these is the view that scepticism relates not to the possibility of empirical knowledge but to the possibility of epistemological theory. This challenge to epistemology itself is explored and two contemporary trends are considered: the turn against foundationalist epistemology and towards more naturalistic conceptions of inquiry, and the resistance to this on the part of non-naturalistically inclined philosophers. In contextualizing the debate in this way Gascoigne equips students with a better appreciation of the methodological importance of sceptical reasoning, an analytic understanding of the structure of sceptical arguments, and an awareness of the significance of scepticism to the nature of philosophical inquiry.

The works of Karl Leonhard Reinhold (1757 1823) were a major factor in the development of post-Kantian philosophy, yet his exact contribution is still under discussion. This book investigates how Reinhold s background in Enlightenment influenced his reception of Kant? s critical philosophy. From his pre-Kantian efforts up to the point where he began distancing himself from the master, Reinhold s own philosophical development takes center stage. This development, rather than critical philosophy, was the main ingredient of Reinhold s contribution to post-Kantian philosophy."

Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experi- ence as they are actually lived through in the concrete. This has brought forth many attempts to tind a general philosophical position which can do justice to these experiences without reduction or distQrtion. In France, the best known of these recent attempts have been made by Sartre in his Being and Nothingness and by Merleau-Ponty in his Phenomenol- ogy of Perception and certain later fragments. Sartre has a keen sense for life as it is lived, and his work is marked by many penetrating descrip- tions. But his dualistic ontology of the en-soi versus the pour-soi has seemed over-simple and inadequate to many critics, and has been seriously qualitied by the author himself in his latest Marxist work, The Critique of Dialetical Reason. Merleau-Ponty's major work is a lasting contri- but ion to the phenomenology of the pre-objective world of perception. But asi de from a few brief hints and sketches, he was unable, before his unfortunate death in 1961, to work out carefully his ultimate philosophi- cal point of view. This leaves us then with the German philosopher, Heidegger, as the only contemporary thinker who has formulated a total ontology which claims to do justice to the stable results of phenomenology and to the liv- ing existential thought of our time.

The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl's groundbreaking work and the extension of this work by such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer.

What is judgement?

This question has exercised generations of philosophers. Early analytic philosophers such as Frege, Russell and Wittgenstein as well as phenomenologists such as Brentano, Husserl and Reinach changed how philosophers think about this question. The papers in this book explore and assess their contributions and help us to retrace their steps. In doing so we will get a clearer picture of judgement and the related notion of truth.

Relativism has dominated many intellectual circles, past and present, but the twentieth century saw it banished to the fringes of mainstream analytic philosophy. Of late, however, it is making something of a comeback within that loosely configured tradition, a comeback that attempts to capitalize on some important ideas in foundational semantics. Relativism and Monadic Truth aims not merely to combat analytic relativism but also to combat the foundational ideas in semantics that led to its revival. Doing so requires a proper understanding of the significance of possible worlds semantics, an examination of the relation between truth and the flow of time, an account of putatively relevant data from attitude and speech act reporting, and a careful treatment of various operators. Throughout, Herman Cappelen and John Hawthorne contrast relativism with a view according to which the contents of thought and talk are propositions that instantiate the fundamental monadic properties of truth simpliciter and falsity simpliciter. Such propositions, they argue, are the semantic values of sentences (relative to context), the objects of illocutionary acts, and, unsurprisingly, the objects of propositional attitudes.

This is an unusual volume. During his periods of study with Ed mund Husserl - first from I924 1. 0 I926, then from I93I to I932 - Dorion Cairns had become imnlensely impressed with the stri king philosophical quality of Husserl's conversations with his students and co-workers. Not unlike his daily writing (five to six hours a day was not uncommon, as Husserl reports herein, the nature of which was a continuous searching, reassessing, modi fying, advancing and even rejecting of former views), Husserl's conversations, especially evidenced from Cairns's record, were remarkable for their depth and probing character. Because of this, and because of the importaIlt light they threw on Husserl's written and published works, Cairns had early resolved to set down in writing, as accurately as possible, the details of these conversations. Largely prompted by the questions and concerns of his students, including Cairns, the present Conversations (from the second period, I93I-I932, except for the initial conversation) provide a significant, intriguing, and always fascinating insight into both the issues which were prominent to Husserl at this time, and the way he had come to view the systematic and historical placement of his own earlier studies. Cairns had often insisted - principally in his remarkable lec 1 tures at the Graduate Faculty of the New School - that attaining a fair and accurate view of Husserl's enormously rich and complex 1 Cairns's lectures between 1956 and 1964 are especially important."

Assembling an unprecedented range of considered responses to the noted contributions to philosophy made by Marcelo Dascal, this collection comprises the work of his many friends, colleagues and former students. Beginning with a series of articles on Dascal's influential insights on philosophical controversy, this volume continues with explorations of Dascal's celebrated scholarship on Liebnitz, before moving on to papers dealing with his philosophy of language, including interpretations by Dresner and Herring on the phenomenon of emoticons. Taken as a whole, they provide a compelling commentary on Dascal's prolific and voluminous publications and include fresh perspectives on the theory of argumentation and the ethics of communication.

The material collected here extends to political philosophy, such as Morris-Reich's paper exploring the ways in which German social scientists confront issues of antisemitism, the psychology of genius, and the origins of norms in society and culture. Much of the analysis is directly connected to, or influenced by, the philosophical themes, ideas and concepts developed throughout the years by Marcelo Dascal, while others have a looser connection to his work. All of them, however, attest to the remarkable and multifaceted philosophical persona of Marcelo Dascal, who is the guiding light of the rich conceptual dialogue running through this book. "

Wittgenstein's Copernican Revolution explores the relation between language and reality without embracing Linguistic Realism and without courting any form of Linguistic Idealism either. It argues that this is precisely what Wittgenstein does. This book also examines some well known contemporary philosophers who have been concerned with this same question.