This book, first published in 1985, presents a key collection of essays on Berkeley's moral and political philosophy. They form an introduction to, and analysis of, Berkeley's immaterialist arguments, part of his consciously adopted strategy to subvert Enlightenment thought, which he saw as a danger to civil society.

This book, first published in 1985, presents a key collection of essays on Berkeley's moral and political philosophy. They form an introduction to, and analysis of, Berkeley's immaterialist arguments, part of his consciously adopted strategy to subvert Enlightenment thought, which he saw as a danger to civil society.

Immortality is a subject which has long been explored and imagined by science fiction writers. In his intriguing new study, Stephen R.L.Clark argues that the genre of science fiction writing allows investigation of philosophical questions about immortality without the constraints of academic philosophy. He reveals how fantasy accounts of issues such as resurrection, disembodied survival, reincarnation and devices or drugs for preserving life can be used as an important resource for philosophical inquiry and examines how a society of immortals might function through a reading of the vampire myth. How to Live Forever is a compelling study which introduces students and professional philosophers to the possibilities of using science fiction in their work. It includes extensive suggestions for further reading, both fictional and philosophical, and examines the work of such major science fiction authors as Arthur C. Clarke, Frank Herbert, Larry Niven, William Gibson, and Colin Wilson.

People, as Aristotle said, are political animals. Mainstream political philosophy, however, has largely neglected humankind's animal nature as beings who are naturally equipped, and inclined, to reason and work together, create social bonds and care for their young. Stephen Clark, grounded in biological analysis and traditional ethics, probes into areas ignored in mainstream political theory and argues for the significance of social bonds which bypass or transcend state authority.
Understanding the ties that bind us reveals how enormously capable we are in achieving civil order as a species. Stephen Clark advocates that a properly informed political philosophy must take into account the role of women, children, animals, minorities and the domestic virtues at large. Living and comnducting our political lives like the animals we are is a more congenial prospect than is usually supposed.

Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker.
This book brings together for the first time Stephen R.L. Clark's major essays in one volume. Written with characteristic clarity and persuasion, Animals and Their Moral Standing will be essential reading for both philosophers and scientists, as well as the general reader concerned by the debates over animal rights and treatment.

Twenty years ago, people thought only cranks or sentimentalists could be seriously concerned about the treatment of non-human animals. However, since then philosophers, scientists and welfarists have raised public awareness of the issue; and they have begun to lay the foundations for an enormous change in human practice. This book is a record of the development of 'animal rights' through the eyes of one highly-respected and well-known thinker.
This book brings together for the first time Stephen R.L. Clark's major essays in one volume. Written with characteristic clarity and persuasion, Animals and Their Moral Standing will be essential reading for both philosophers and scientists, as well as the general reader concerned by the debates over animal rights and treatment.

Immortality is a subject which has long been explored and imagined by science fiction writers. In his intriguing new study, Stephen R.L.Clark argues that the genre of science fiction writing allows investigation of philosophical questions about immortality without the constraints of academic philosophy. He reveals how fantasy accounts of issues such as resurrection, disembodied survival, reincarnation and devices or drugs for preserving life can be used as an important resource for philosophical inquiry and examines how a society of immortals might function through a reading of the vampire myth.
How to Live Forever is a compelling study which introduces students and professional philosophers to the possibilities of using science fiction in their work. It includes extensive suggestions for further reading, both fictional and philosophical, and examines the work of such major science fiction authors as Arthur C. Clarke, Frank Herbert, Larry Niven, William Gibson, and Colin Wilson.

This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? To what extent can "nature" set our standards? Professor Clark takes a reasoned look at biological theory since Darwin and argues that an orthodox Christian philosophy is better able to accommodate the truth of such theory than is the sort of progressive, meliorist interpretation of Christian doctrine that is usually offered as the properly "modern" option.

This unique collection of essays on the late Pierre Hadot s revolutionary approach to studying and practising philosophy traces the links between his work and that of thinkers from Wittgenstein to the French postmodernists. It shows how his secular spiritual exercises expand our horizons, enabling us to be in a fuller, more authentic way. * Comprehensive treatment of a neglected theme: philosophy s practical relevance in our lives * Interdisciplinary analysis reflects the wide influence of Hadot s thought * Explores the links between Hadot s ideas and those of a wealth of ancient and modern thinkers, including the French postmodernists * Offers a practical third way in philosophy beyond the dichotomy of Continental and analytical traditions

The idea that the self is inextricably intertwined with the rest of the world-the "oneness hypothesis"-can be found in many of the world's philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior. This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications of the oneness hypothesis. While fundamentally inspired by East and South Asian traditions, in which such a view is often critical to their philosophical approach, this collection also draws upon religious studies, psychology, and Western philosophy, as well as sociology, evolutionary theory, and cognitive neuroscience. Contributors trace the oneness hypothesis through the works of East Asian and Western schools, including Confucianism, Mohism, Daoism, Buddhism, and Platonism and such thinkers as Zhuangzi, Kant, James, and Dewey. They intervene in debates over ethics, cultural difference, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant views that presume that the proper scope of the mind stops at the boundaries of skin and skull, The Oneness Hypothesis shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts.

Instilling Ethics casts a fresh light on both the historical sources and the contemporary issues of a major preoccupation of our time: ethics. Norma Thompson has compiled essays from prominent scholars in a wide-range of disciplines to address the problems, pretensions, and positive potentialities of ethical practices today. Instilling Ethics offers a new way of connecting today's ethics to the great ethical sources of the past-- classical, medieval, and early modern--and presents a wise and witty critique of the current practice of 'professional ethics.'

This book offers a philosophical discussion of religion and its place in society. The book will examine the nature of faith and of the attacks upon it; considering both external and internal criticism - from non-believers and between believers. Having clarified the character of faith and considered its intellectual status, and its relation to scientific, moral, artistic and philosophical modes of thought; the book will then address a number of issues of contemporary public interest where religious faith is at issue, e.g. religious education and schooling.

Plotinus, the Roman philosopher (c. 204-270 CE) who is widely regarded as the founder of Neoplatonism, was also the creator of numerous myths, images, and metaphors. They have influenced both secular philosophers and Christian and Muslim theologians, but have frequently been dismissed by modern scholars as merely ornamental. In this book, distinguished philosopher Stephen R. L. Clark shows that they form a vital set of spiritual exercises by which individuals can achieve one of Plotinus's most important goals: self-transformation through contemplation. Clark examines a variety of Plotinus's myths and metaphors within the cultural and philosophical context of his time, asking probing questions about their contemplative effects. What is it, for example, to "think away the spatiality" of material things? What state of mind is Plotinus recommending when he speaks of love, or drunkenness, or nakedness? What starlike consciousness is intended when he declares that we were once stars or are stars eternally? What does it mean to say that the soul goes around God? And how are we supposed to "bring the god in us back to the god in all"? Through these rich images and structures, Clark casts Plotinus as a philosopher deeply concerned with philosophy as a way of life.

This book, the author tells us, was conceived 'in a fit of exasperation' at the way militant atheists so often seem to mirror the worst kind of ignorance and hostility that traditional believers have felt for other creeds. Writing both as a philosopher and an Anglican Christian, Professor Clark begins by exploring further this initial perception. In later chapters he adds more detail to the analysis, considering such topics as the alleged openness of 'scientists' compared with the 'dogmatism' of 'believers'; the difficulty of reading 'scripture' outside 'the community of faith' that has selected and elaborated it; the problems of moral realism (and the problem with abandoning it); why Darwinian and neo-Darwinian Theory has been unpopular with some believers, and what if anything can still be affirmed from it; what can be learnt from modern biology (especially) about our relations with other creatures; the nature of God; the metaphor of 'waking up' as applied to our hopes of heaven; the varieties of possible world orders founded on differing religious schemata (including some atheistical ones); and, the place of religion in the State. He concludes, appropriately, with some remarks about the End.

This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? To what extent can "nature" set our standards? Professor Clark takes a reasoned look at biological theory since Darwin and argues that an orthodox Christian philosophy is better able to accommodate the truth of such theory than is the sort of progressive, meliorist interpretation of Christian doctrine that is usually offered as the properly "modern" option.