Like the journal TOPOl, the TOPOl Library is based on the assumption that philosophy is a lively, provocative, delightful activity, which constantly challenges our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of shooting our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a dialogue, that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one's approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one's own blindness and consequently looking with unbiased eye in every comer, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect.

Like the journal TOPOl, the TOPOl Library is based on the assumption that philosophy is a lively, provocative, delightful activity, which constantly challenges our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of shooting our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a dialogue, that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one's approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one's own blindness and consequently looking with unbiased eye in every comer, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect.

For a quick nuts-and-bolts overview of logic, there's no book that does it better than this book. Pared-down, simplified, and tightly focused, "Schaum's Easy Outline of Logic" is perfect for anyone turned off by dense text. Cartoons, sidebars, icons, and other graphic pointers get the material across fast, and concise text focuses on the essence of logic. This is the ideal book for last-minute test preparation.

Thinking about space is thinking about spatial things. The table is on the carpet; hence the carpet is under the table. The vase is in the box; hence the box is not in the vase. But what does it mean for an object to be somewhere? How are objects tied to the space they occupy? In this book Roberto Casati and Achille C. Varzi address some of the fundamental issues in the philosophy of spatial representation. Their starting point is an analysis of the interplay between mereology (the study of part/whole relations), topology (the study of spatial continuity and compactness), and the theory of spatial location proper. This leads to a unified framework for spatial representation understood quite broadly as a theory of the representation of spatial entities. The framework is then tested against some classical metaphysical questions such as: Are parts essential to their wholes? Is spatial co-location a sufficient criterion of identity? What (if anything) distinguishes material objects from events and other spatial entities? The concluding chapters deal with applications to topics as diverse as the logical analysis of movement and the semantics of maps.

This investigation on the borderlines of metaphysics, everyday geometry and the theory of perception seeks to answer two basic questions: Do holes really exist? If they do, what are they? Holes are among entities that down-to-earth philosophers would like to expel from their ontological inventory. Casati and Varzi argues in favour of holes' existence, examining their ontology of holes, their geometry, their part-whole relations, their identity, their causal role and the ways we perceive them.

Is a whole something more than the sum of its parts? Are there things composed of the same parts? If you divide an object into parts, and divide those parts into smaller parts, will this process ever come to an end? Can something lose parts or gain new ones without ceasing to be the thing it is? Does any multitude of things (including disparate things such as you, this book, and the tail of a cat) compose a whole of some sort? Questions such as these have occupied us for at least as long as philosophy has existed. They define the field that has come to be known as mereology-the study of all relations of part to whole and of part to part within a whole-and have deep and far-reaching ramifications in metaphysics as well as in logic, the foundations of mathematics, the philosophy of language, the philosophy of science, and beyond. In Mereology, A. J. Cotnoir and Achille C. Varzi have compiled decades of advanced research into a comprehensive, up-to-date, and formally rigorous picture. The early chapters cover the more classical aspects of mereology; the rest of the book deals with variants and extensions. Whether you are an established professional philosopher, an interested student, or a newcomer, inside you will find all the tools you need to join this ever-evolving field of inquiry and theorize about all things mereological.