These essays, written in the spirit of Goethe's Epimetheus who "traces the quick deed to the dim realm of form-combining possibilities," display the depth and breadth of Tallis's fascination with our lives. Whether discussing philosophical "hardy perennials" like time, or a mundane artefact like ink, Tallis challenges us to think differently about who we are and why we are. The first part of the book - Analysis - dives into the deep-end to explore some of the big questions in philosophy: perception, knowledge and belief; truth and falsehood; time; the relationship between mathematics and reality; and probability and causation. The middle section - Tetchy Interludes - takes a wry look at some aspects of contemporary art; stupidity (including the author's own); health care policy; and Christmas. The third part - Celebration - is more experimental in both its subject matter and treatment. It celebrates the complexity of ordinary, everyday consciousness by contemplating the miracle of speech, artefacts that have transformed our lives (and what they reveal about our cognition) such as the wheel, the sail, glue, and ink; and 'snapshots' of the author's own consciousness on an ordinary day, of past consciousness, as captured in historical memory. Notwithstanding their diversity in theme and style, these essays share the common aim of discovering and celebrating the submerged riches in the quick deeds of our everyday lives and perceptions.

These essays from one of our most stimulating thinkers showcase Tallis's infectious fascination, indeed intoxication, with the infinite complexity of human lives and the human condition. In the title essay, we join Tallis on a stroll around his local park - and the intricate passages of his own consciousness - as he uses the motif of the walk, the amble, to occasion a series of meditations on the freedoms that only human beings possess. In subsequent essays, the flaneur thinks about his brain, his relationship to the rest of the animal kingdom, his profession of medicine and about the physical world and the claims of physical science to have rendered philosophical reflection obsolete. Taken together the essays continue Tallis's mission to elaborate a vision of humanity that rejects religious myths while not succumbing to scientism or any other form of naturalism. Written with the author's customary intellectual energy and vigour these essays provoke, move and challenge us to think differently about who we are and our place in the material world.

In these lively and provocative essays, philosopher, polymath and all-round intellectual heavyweight, Raymond Tallis debunks commonplace truths, exposes woolly thinking and pulls the rug from beneath a wide range of commentator whether scientist, theologian, philosopher or pundit. Tallis takes to task much of contemporary science and philosophy, arguing that they are guilty of taking us down ever narrowing conduits of problem solving that only invite ever more complex responses and in doing so have lost sight of "wonder" - the metaphysical intoxication that first gave birth to philosophy 2,500 years ago. Tallis tackles some meaty topics - memory, time, language, truth, fiction, consciousness - but always with his characteristic verve, insight and wit. These essays showcase Tallis's skill for getting to the heart of the matter and challenging us to see, and wonder, in different ways. Wonder is the proper state of humankind, and as these essays show it has no more forceful a champion than Raymond Tallis.

These essays, written in the spirit of Goethe's Epimetheus who "traces the quick deed to the dim realm of form-combining possibilities", display the depth and breadth of Tallis's fascination with our lives. Whether discussing philosophical "hardy perennials" like time, or a mundane artefact like ink, Tallis challenges us to think differently about who we are and why we are. The first part of the book - Analysis - dives into the deep-end to explore some of the big questions in philosophy: perception, knowledge and belief; time; the relationship between mathematics and reality; and probability and causation. The middle section - Tetchy Interludes - takes a wry look at some aspects of contemporary art; stupidity (including the author's own); and Christmas. The third part - Celebration - is more experimental in both its subject matter and treatment. It celebrates the complexity of ordinary, everyday consciousness by contemplating the miracle of speech, artefacts that have transformed our lives (and what they reveal about our cognition) such as the wheel, the sail, and ink; and 'snapshots' of the author's own consciousness on an ordinary day, of past consciousness, as captured in historical memory. Notwithstanding their diversity in theme and style, these essays share the common aim of discovering and celebrating the submerged riches in the "quick deeds" of our everyday lives and perceptions.

These essays from one of our most stimulating thinkers showcase Tallis's infectious fascination, indeed intoxication, with the infinite complexity of human lives and the human condition. In the title essay, we join Tallis on a stroll around his local park - and the intricate passages of his own consciousness - as he uses the motif of the walk, the amble, to occasion a series of meditations on the freedoms that only human beings possess. In subsequent essays, the flaneur thinks about his brain, his relationship to the rest of the animal kingdom, his profession of medicine and about the physical world and the claims of physical science to have rendered philosophical reflection obsolete. Taken together the essays continue Tallis's mission to elaborate a vision of humanity that rejects religious myths while not succumbing to scientism or any other form of naturalism. Written with the author's customary intellectual energy and vigour these essays provoke, move and challenge us to think differently about who we are and our place in the material world.

Understanding hunger is the key to understanding ourselves. While they seem the most obvious things about us, our hungers are also deeply mysterious, arising out of, and casting light on, the unique character of human consciousness. In humans, physiological need is transformed into a multitude of needs that are remote from organic necessity. Even first-level biological hunger is experienced differently in humans; and little in human feeding behaviour has any parallel in the animal kingdom.In this book, Ray Tallis takes us through the different levels of our hunger. Out of our primary appetites arise a myriad of pleasures and tastes that are elaborated in second-level hedonistic hungers creating new values. The evolution of appetite into desire opens the way to social hungers such as the hunger for acknowledgement. Awareness of death awakens a further level of hunger for something that lies beyond the pell-mell of successive experiences leading towards extinction. The art of living is the art of managing our hungers.

Understanding hunger is the key to understanding ourselves. While our hungers seem the most obvious things about us, they are also deeply mysterious, arising out of, and casting light on, the unique character of human consciousness. In humans, physiological need is transformed into a multitude of demands that are remote from organic necessity. Even first-level biological hunger is experienced differently in humans, and little in human feeding behaviour has any parallel in the animal kingdom. Raymond Tallis takes us through the different levels of our hunger, showing that our primary appetites give rise to a myriad of pleasures and tastes that are elaborated in second-level hedonistic hungers, creating new values. The evolution of appetite into desire opens the way to social hungers such as the hunger for acknowledgement. Awareness of death awakens a further level of hunger for something that lies beyond the pell-mell of successive experiences leading towards extinction. The art of living is the art of managing our hungers.

The Coalition Government passed into law an unprecedented assault on the NHS. Doctors, unions, the media, even politicians who claimed to be stalwart defenders failed to protect it. Now the effect of those devastating reforms are beginning to be felt by patients - but we can still save our country's most valued institution if we take lessons from this terrible betrayal and act on them. Contributors to this eye-opening dissection include Dr Jacky Davis, Oliver Huitson, Dr John Lister, Stewart Player, Prof. Allyson Pollock, David Price, Prof. Raymond Tallis, Dr Charled West and Dr David Wrigley. Proceeds from the profits of this book will go to Keep Our NHS Public (www.keepournhspublic.com).

In these lively and provocative essays, philosopher, polymath and all-round intellectual heavyweight, Raymond Tallis debunks commonplace truths, exposes woolly thinking and pulls the rug from beneath a wide range of commentator whether scientist, theologian, philosopher or pundit. Tallis takes to task much of contemporary science and philosophy, arguing that they are guilty of taking us down ever narrowing conduits of problem solving that only invite ever more complex responses and in doing so have lost sight of "wonder" - the metaphysical intoxication that first gave birth to philosophy 2,500 years ago. Tallis tackles some meaty topics - memory, time, language, truth, fiction, consciousness - but always with his characteristic verve, insight and wit. These essays showcase Tallis's skill for getting to the heart of the matter and challenging us to see, and wonder, in different ways. Wonder is the proper state of humankind, and as these essays show it has no more forceful a champion than Raymond Tallis.

The question of free will has preoccupied philosophers for millennia. In recent years the debate has been reinvigorated by the findings of neuroscience and, for some, the notion that we have free will has finally been laid to rest. Not so, says Raymond Tallis. In his quest to reconcile our practical belief in our own agency with our theoretical doubts, Tallis advances powerful arguments for the reality of freedom. Tallis challenges the idea that we are imprisoned by laws of nature that wire us into a causally closed world. He shows that our capacity to discover and exploit these laws is central to understanding the nature of voluntary action and to reconciling free will with our status as material beings. Bringing his familiar verve and insight to this deep and most intriguing philosophical question, one that impacts most directly on our lives and touches on nearly every other philosophical problem - of consciousness, of time, of the nature of the natural world, and of our unique place in the cosmos - Tallis takes us to the heart of what we are. By understanding our freedom he reveals our extraordinary nature more clearly.

Our sense-making capabilities and the relationship between our individual and collective intelligence and the comprehensibility of the world is both remarkable and deeply mysterious. Our capacity to make sense of the world and the fact that we pass our lives steeped in knowledge and understanding, albeit incomplete, that far exceeds what we are or even experience has challenged our greatest thinkers for centuries. In Logos, Raymond Tallis steps into the gap between mind and world to explore what is at stake in our attempts to make sense of our world and our lives. With his characteristic combination of scholarly rigour and lively humour he reveals how philosophers, theologians and scientists have sought to demystify our extraordinary capacity to understand the world by collapsing the distance between the mind that does the sense-making and the world that is made sense of. Such strategies – whether by locating the world inside the mind, or making the mind part of the world – are shown to be deeply flawed and of little help in explaining the intelligiblity of the world. Indeed, it is the distance that we need, argues Tallis, if knowledge is to count as knowledge and for there to be a distinction between the knower and the known. Tallis brings his formidable analysis to bear on the many challenges we face when trying to make sense of our sense-making. These include the idea of cognitive progress, which presupposes a benchmark of complete understanding; cognitive completion, which unites the separate strands of our understanding (from the laws of nature to our ineluctable everyday understanding of things, incorporating the meanings we live by); and the knowing subject – us – with our partial and limited viewpoint mediated by our bodies. The book showcases Tallis’s enviable knack of making tricky philosophical arguments cogent and engaging to the non-specialist and his remarkable ability to help us see humankind more clearly. For anyone who has shared Einstein’s observation that “the eternal mystery of the world is its comprehensibility”, the book will be fascinating and insightful reading.

Since the time of the ancient Greeks, philosophers have pondered the nature and purpose of the arts, but artists have gone on making them and audiences enjoying them regardless of these musings. None of their theories have met with universal or even popular acceptance. But here is theory that places the arts--all the arts--firmly and squarely within everyone's everyday experiences.

"Summers of Discontent" goes to the heart of the arts. It's an examination of why artists create them in the first place and why we all feel the need for them. Raymond Tallis thinks the arts spring from our inability as humans fully to experience our experiences; from our hunger for a more rounded, more complete sense of the world.

Tallis's thesis is original and fresh, down-to-earth and life-enhancing. Above all it is practical and intelligible. It will inspire anyone who feels the creative urge today, or anyone who wants to understand why and how the arts enrich their lives and those of others.

Raymond Tallis is a leading academic doctor, poet, philosopher, and cultural critic. Author of more than twenty books, he was until his retirement professor of geriatric medicine at the University of Manchester.

Julian Spalding was director, successively of Sheffield and Manchester Art Galleries, and latterly of the Gallery of Modern Art in Glasgow. He has written over a dozen books on art historical subjects and curated many exhibitions.

Since the end of the 1960s, literary theory has been dominated by structuralist and post-structuralist writers claiming to be drawing out the implications of the ideas of Ferdinand de Saussure. Although "post-Saussurean" theory has provoked a good deal of hostility, little adverse criticism has been directed at its philosophical underpinnings. This work subjects the fundamental ideas of Derrida, Lacan, Barthes and their followers to an examination and demonstrates the baselessness of post-Saussurean claims about the relations between language reality and self.

Neuroscience has made astounding progress in the understanding of the brain. What should we make of its claims to go beyond the brain and explain consciousness, behaviour and culture? Where should we draw the line? In this brilliant critique Raymond Tallis dismantles "Neuromania", arising out of the idea that we are reducible to our brains and "Darwinitis" according to which, since the brain is an evolved organ, we are entirely explicable within an evolutionary framework. With precision and acuity he argues that the belief that human beings can be understood in biological terms is a serious obstacle to clear thinking about what we are and what we might become. Neuromania and Darwinitis deny human uniqueness, minimise the differences between us and our nearest animal kin and offer a grotesquely simplified account of humanity. We are, argues Tallis, infinitely more interesting and complex than we appear in the mirror of biology. Combative, fearless and thought-provoking, Aping Mankind is an important book and one that scientists, cultural commentators and policy-makers cannot ignore. This Routledge Classics edition includes a new preface by the Author.

Raymond Tallis's The Explicit Animal (1991) was a passionate attack on attempts to explain human consciousness in purely biological terms. This ground-breaking book defended the distinctive nature of human consciousness against the misrepresentations of those many philosophers and cognitive scientists who aimed to reduce it to a set of functions understood in evolutionary, neurobiological and computational terms. In his laudatory review in The Times Literary Supplement, Stephen Clark expressed the hope that Tallis would continue his explorations. On the Edge of Certainty does precisely that, investigating and clarifying the implications of the highly original view of human nature discussed in his earlier book, in order to understand the nature of truth, of language, of the mind and of the self.

In this pathbreaking book, one of Britain's most eloquent and original thinkers writes about the head, what happens in it, and how it is and is not connected to our sense of identity and consciousness. Blending science, philosophy, and humor, Raymond Tallis examines the extraordinarily complex relationship we have with our heads. His aim, as he says, "is to turn readers into astonished tourists of the piece of the world that is closest to them, so they never again take for granted the head that looks at them from the mirror." Readers will delight that this is precisely what he accomplishes. The voyage begins with a meditation on the self-portrait of a mirror image, followed by a consideration of the head's various secretions. Tallis contemplates the air we exhale; the subtle meanings of nods, winks, and smiles; the mysteries of hearing, taste, and smell. He discusses the metaphysics of the gaze, the meaning of kissing, and the processes by which the head comes to understand the world. Along the way he offers intriguing digressions on such notions as "having" and "using" one's head, and enjoying and suffering it. Tallis concludes with his thoughts on the very thing the reader's head has been doing throughout the book: thinking.

The equation 'Mind = Machine' is false. This pocket lexicon of 'neuromythology' shows why. Taking a series of keywords such as calculation, language, information and memory, Professor Tallis shows how their misuse has misled a generation. First of all these words were used literally in the description of the human mind. Then computer scientists applied them metaphorically to the workings of machines. And finally, their metaphorical status forgotten, the use of the terms was called as evidence of artificial intelligence in machines and the computational nature of thought.

In The Hand, the first volume of his trilogy, Raymond Tallis looked at how humans have overcome the constraints of biology. The second volume, I Am, focused on two crucial aspects of the escape from being a mere organism: selfhood and agency. This, the final volume in the trilogy, argues that knowledge is unique to human beings and sufficiently important to call man 'the knowing animal'. Raymond Tallis examines the profound difference between knowledge 'That things are the case' and mere sentience. He criticises both accounts of knowledge that marginalise the consciousness of the knower and naturalistic accounts that assimilate knowledge to sense experience and, ultimately, neural activity. He argues that knowledge arises because humans are embodied subjects and not just organisms: knowing subjects know both about events in the material world which they can perceive as well as non-material 'facts'. It is because knowledge is relatively 'uncoupled' from the material world that active inquiry, reason-directed behaviour and deliberate manipulation of nature are possible. A critique of evolutionary psychology examines these phenomena and looks at the replacement of animal 'appetites' with propositional 'attitudes', at carnal knowledge and at explicit awareness of death. The various ways humans have dealt with the 'wound' opened in consciousness by knowledge - religion, art and philosophy - are also discussed. The Knowing Animal completes a trilogy that aims to revolutionise our understanding of what it is to be a human being without recourse to theology and supernatural explanations on the one hand or scientism and naturalistic explanations on the other. Features: *The question of humankind's unique ability to know things is covered in this volume and follows on from Ray Tallis' inquiry into humankind's unique 'handedness' (The Hand) and ability to reflect on itself (I Am) - he has explore our ability to know, to hold and handle things and to think of our own being. *The book provides a fascinating philosophical insight about the way humankind comes to know the things it does (as opposed to having sensations) because it (humankind) has awareness of itself. *It also provides a critique of other theories of knowledge. * The book continues Ray Tallis' argument that humans are distinctly different from animals while yet being creatures.

Time's mysteries seem to resist comprehension and what remains, once the familiar metaphors are stripped away, can stretch even the most profound philosopher. In Of Time and Lamentation, Raymond Tallis rises to this challenge and explores the nature and meaning of time and how best to understand it. The culmination of some twenty years of thinking, writing and wondering about (and within) time, it is a bold, original and thought-provoking work. With characteristic fearlessness, Tallis seeks to reclaim time from the jaws of physics. For most of us, time is composed of mornings, afternoons and evenings and expressed in hurry, hope, longing, waiting, enduring, planning, joyful expectation and grief. Thinking about it is to meditate on our own mortality. Yet, physics has little or nothing to say about this time, the time as it is lived. The story told by caesium clocks, quantum theory and Lorentz coordinates, Tallis argues, needs to be supplemented by one of moss on rocks, tears on faces and the long narratives of our human journey. Our temporal lives deserve a richer attention than is afforded by the equations of mathematical physics. The first part of the book, "Killing Time" is a formidable critique of the spatialized and mathematized account of time arising from physical science. The passage of time, the direction of time and time travel are critically examined and the relationship between mathematics and reality, and the nature of the observer, are explored. Part 2, "Human Time" examines tensed time, the reality of time as it is lived: what we mean by "now", how we make sense of past and future events, and the idea of eternity. With the scientistic reduction of time set aside and lived time reaffirmed, Tallis digs deeper into the nature of time itself in the final part, "Finding Time". Questions about "the stuff" of time such as instants and intervals about time and change, and the relationship between objective and subjective time, open on to wider discussions about time and causation, the irruption of subjectivity and intentionality into a material universe, and the relationship between time and freedom. For anyone who has puzzled over the nature of becoming, wondered whether time is inseparable from change, whether time is punctuate or continuous, or even whether time, itself, is real, Of Time and Lamentation will provoke and entertain. Those, like Tallis himself, who seek to find a place at which the scientific and humanistic views of humanity can be reconciled, will celebrate his placing of human consciousness at the heart of time, and his showing that we are "more than cogs in the universal clock, forced to collaborate with the very progress that pushes us towards our own midnight".

In Seeing Ourselves, philosopher and neuroscientist Raymond Tallis brings together the preoccupations of some fifty years of writing and thinking about the overwhelming mystery of ordinary human life, and goes in search of what kind of beings we are, and where we might find meaning in our lives. If, asks Tallis, we reject the supernatural belief that we are pure spirits temporarily lodged in bodies, handmade by God, and uniquely related to Him, what should we put in its place? How do we ensure, if we accept the death of God, that something within us does not also die? And if we are simply organisms shaped by the forces of evolution, with no reason to exist and with no objective value, as some scientists claim, where shall we find meaning sufficiently enduring and profound to withstand the knowledge of our own mortality and the certain loss of all that we love or value? How should we think of ourselves if we are neither fallen angels trying to enact the will of God, nor unrisen apes acting out a biological prescription? Tallis begins his quest by establishing what it is we know of our fundamental nature. Showcasing a remarkable detailed engagement with a huge range of disciplines, he examines our relationship to our own bodies, to time, our selfhood and our agency - all manifestations of the unique nature of human consciousness - and shows why human beings are like nothing else in the universe. Having revealed our nature in all its glory, Tallis then addresses what is unresolved in the human condition - our hunger for a coherent life, inwardly lit by a single sense of purpose and meaning - and the search for something that matches the profundity of religion, even to the point of accommodating the tragedy of our lives. He shows that it is the actuality of human transcendence and the needs it awakens that must be the bridge across the divide between believers and non-believers. The book is ultimately a celebration. Behind the philosophical arguments is a hunger for more wakefulness inspired by a feeling of wonder and gratitude for the mystery of the most commonplace manifestations of our humanity. Tallis's endeavour in Seeing Ourselves is to turn up the wattage of the light in which we see our everyday world and to think more clearly about who we are. It is only when we have woken from religion and naturalism, that we will find ourselves at the threshold of an unfettered inquiry - into ourselves, the world we have built and the universe into which we have built it - and then there may be some hope for salvation.

Parmenides of Elea is widely regarded as the most important of the Presocratic philosophers and one of the most influential thinkers of all time. He is famous, or notorious, for asserting that change, movement, generation and perishing are illusions arising from our senses, that past and future do not exist, and that the universe is a single, homogeneous, static sphere. This picture of the world is not only contrary to the experience of every conscious moment of our lives, it is also unthinkable, since thoughts themselves are events that come into being and pass away. In this important new book, Raymond Tallis critically examines Parmenides conclusions and argues that, although his views have had a huge influence, they are in fact the result of a failure to allow for possibility, for what-might-be, which neither is nor is not. Without possibility, there is neither truth nor falsehood. Tallis explores the limits of Parmenides ideas, his influence on Plato and, through him, Aristotle and finally, why Parmenides is still relevant today.

In this beautifully written personal meditation on life and living, Raymond Tallis reflects on the fundamental fact of existence: that it is finite. Inspired by E. M. Forster's thought that 'Death destroys a man but the idea of it saves him', Tallis invites readers to look back on their lives from a unique standpoint: one's own future corpse. From this perspective, he shows, the world now vacated can be seen most clearly in all its richness and complexity. Blending lyrical reflection, humour and the occasional philosophical argument, Tallis explores his own post-mortem recollection and invites us to appreciate anew the precariousness and preciousness of life.

Time's mysteries seem to resist comprehension and what remains, once the familiar metaphors are stripped away, can stretch even the most profound philosopher. In Of Time and Lamentation, Raymond Tallis rises to this challenge and explores the nature and meaning of time and how best to understand it. The culmination of some twenty years of thinking, writing and wondering about (and within) time, it is a bold, original and thought-provoking work. With characteristic fearlessness, Tallis seeks to reclaim time from the jaws of physics. For most of us, time is composed of mornings, afternoons and evenings and expressed in hurry, hope, longing, waiting, enduring, planning, joyful expectation and grief. Thinking about it is to meditate on our own mortality. Yet, physics has little or nothing to say about this time, the time as it is lived. The story told by caesium clocks, quantum theory and Lorentz coordinates, Tallis argues, needs to be supplemented by one of moss on rocks, tears on faces and the long narratives of our human journey. Our temporal lives deserve a richer attention than is afforded by the equations of mathematical physics. The first part of the book, "Killing Time" is a formidable critique of the spatialized and mathematized account of time arising from physical science. The passage of time, the direction of time and time travel are critically examined and the relationship between mathematics and reality, and the nature of the observer, are explored. Part 2, "Human Time" examines tensed time, the reality of time as it is lived: what we mean by "now", how we make sense of past and future events, and the idea of eternity. With the scientistic reduction of time set aside and lived time reaffirmed, Tallis digs deeper into the nature of time itself in the final part, "Finding Time". Questions about "the stuff" of time such as instants and intervals about time and change, and the relationship between objective and subjective time, open on to wider discussions about time and causation, the irruption of subjectivity and intentionality into a material universe, and the relationship between time and freedom. For anyone who has puzzled over the nature of becoming, wondered whether time is inseparable from change, whether time is punctuate or continuous, or even whether time, itself, is real, Of Time and Lamentation will provoke and entertain. Those, like Tallis himself, who seek to find a place at which the scientific and humanistic views of humanity can be reconciled, will celebrate his placing of human consciousness at the heart of time, and his showing that we are "more than cogs in the universal clock, forced to collaborate with the very progress that pushes us towards our own midnight".

What are the origins of human difference? The Hand, which is the first part of a bold philosophical inquiry into the nature of the difference between human beings and other animals, argues that it is the result of a complex sequence of events which began several million years ago with the evolution of the human hand. Possession of a fully developed hand profoundly transformed the relationship of the human being to its own body, thus altering the relationship between humans and the natural world. The interaction of the hand with the rest of the body brought about self-consciousness and laid the foundations for the unique sense of agency that is experienced by humans. Crucially, the hand inspired the tool-use that has come to dominate human life and which has led to the emergence of the complex symbolic systems - most importantly language - that underpin civilisation. The book also celebrates the hand in human life: the almost miraculous complexity of its manipulative, exploratory and communicative functions. Raymond Tallis combines philosophical reflection with a light-hearted look at gestures, the role of each finger, the origins of numbers - and the case for and against what he names 'handkind'. The Hand is the first of three volumes. The other titles are I Am: A Philosophical Inquiry into First-Person Being and The Knowing Animal: A Philosophical Inquiry into Truth and Knowledge.