In this highly original work, Robert Nozick develops new views on philosophy’s central topics and weaves them into a unified philosophical perspective. It is many years since a major work in English has ranged so widely over philosophy’s fundamental concerns: the identity of the self, knowledge and skepticism, free will, the question of why there is something rather than nothing, the foundations of ethics, the meaning of life.

Writing in a distinctive and personal philosophical voice, Mr. Nozick presents a new mode of philosophizing. In place of the usual semi-coercive philosophical goals of proof, of forcing people to accept conclusions, this book seeks philosophical explanations and understanding, and thereby stays truer to the original motivations for being interested in philosophy.

Combining new concepts, daring hypotheses, rigorous reasoning, and playful exploration, the book exemplifies how philosophy can be part of the humanities.

The surprising roles of instruments and experimentation in acquiring knowledge

In Philosophical Instruments Daniel Rothbart argues that our tools are not just neutral intermediaries between humans and the natural world, but are devices that demand new ideas about reality. Just as a hunter's new spear can change their knowledge of the environment, so can the development of modern scientific equipment alter our view of the world.

Working at the intersections of science, technology, and philosophy, Rothbart examines the revolution in knowledge brought on by recent advances in scientific instruments. Full of examples from historical and contemporary science, including electron scanning microscopes, sixteenth-century philosophical instruments, and diffraction devices used by biochemical researchers, Rothbart explores the ways in which instrumentation advances a philosophical stance about an instrument's power, an experimenter's skills, and a specimen's properties. Through a close reading of engineering of instruments, he introduces a philosophy from (rather than of) design, contending that philosophical ideas are channeled from design plans to models and from model into the use of the devices.

The essays trace carefully the histories of the influences of earlier thinkers and their legacies upon later thinkers.

Ancient biographies were more than accounts of the deeds of past heroes and guides for moral living. They were also arenas for debating pressing philosophical questions and establishing intellectual credentials, as Arthur P. Urbano argues in this study of biographies composed in Late Antiquity

A Platonic evangelist’s lectures on the good life.

Maximus of Tyre, active probably in the latter half of the second century AD, was a devoted Platonist whose only surviving work consists of forty-one brief addresses on various topics of ethical, philosophical, and theological import including the nature of divinity, the immortality of the soul, the sources of good and evil, the injustice of vengeance, the tyranny of pleasures and desires, the contribution of the liberal arts, and the pursuit of happiness, among many others. These addresses are conveniently labeled orations, but their fluid and hybrid style resists precise generic categorization, so that they could also be called discourses, speeches, lectures, talks, inquiries, essays, or even sermons.

In his orations Maximus strove to elucidate the philosophical life of virtue, especially as exemplified in the career of Socrates and in the writings of Plato, inviting his audience, sometimes addressed as young men, to share in his knowledge, to appreciate his fresh presentation of philosophical topics, and perhaps even to join him in pursuing philosophy. Drawing on the Hellenic cultural tradition from Homer to the death of Alexander the Great, Maximus offers a rich collection of the famous philosophical, literary, and historical figures, events, ideas, successes, and failures that constituted Greek paideia in the so-called Second Sophistic era.

This edition of Maximus’ Philosophical Orations offers a fresh translation, ample annotation, and a text fully informed by current scholarship.

A Platonic evangelist’s lectures on the good life.

Maximus of Tyre, active probably in the latter half of the second century AD, was a devoted Platonist whose only surviving work consists of forty-one brief addresses on various topics of ethical, philosophical, and theological import including the nature of divinity, the immortality of the soul, the sources of good and evil, the injustice of vengeance, the tyranny of pleasures and desires, the contribution of the liberal arts, and the pursuit of happiness, among many others. These addresses are conveniently labeled orations, but their fluid and hybrid style resists precise generic categorization, so that they could also be called discourses, speeches, lectures, talks, inquiries, essays, or even sermons.

In his orations Maximus strove to elucidate the philosophical life of virtue, especially as exemplified in the career of Socrates and in the writings of Plato, inviting his audience, sometimes addressed as young men, to share in his knowledge, to appreciate his fresh presentation of philosophical topics, and perhaps even to join him in pursuing philosophy. Drawing on the Hellenic cultural tradition from Homer to the death of Alexander the Great, Maximus offers a rich collection of the famous philosophical, literary, and historical figures, events, ideas, successes, and failures that constituted Greek paideia in the so-called Second Sophistic era.

This edition of Maximus’ Philosophical Orations offers a fresh translation, ample annotation, and a text fully informed by current scholarship.

Contents
 
Luck Egalitarianism Interpreted and Defended
Richard J. Arneson
 
Three Theories of Self-Governance
Michael E. Bratman
 
Reflections on an Argument from Luck
Randolph Clarke
 
Responsibility for Character
Andrew Eshleman
 
Internally Doing and Intentionally Not Doing
Carl Ginet
 
Irreplaceability and Unique Value
Christopher Grau
 
Freedom, Hedonism, and the Intrinsic Value of Lives
Ishtiyaque Haji
 
Determinism, Randomness, and Value
Noa Latham
 
Responsibility and Globally Manipulated Agents
Michael McKenna
 
The Illusion of Conscious Will and the Causation of Intentional Actions
Alfred R.Mele
 
Deliberative Alternatives
Dana Nelkin
 
Reasons Explanation and Agent Control: In Search of an Integrated Account
Timothy O’Connor and John Ross Churchill
 
Moral Accountability
Marina Oshana
 
Is Our Conception of Agent-Causation Coherent?
Derk Pereboom
 
Responsibility and the Condition of Moral Sense
Paul Russell
 
Ignorance and Blame
Ira M. Schnall
 
Conflicting Attitudes,Moral Agency, and Conceptions of the Self
Angela M. Smith
 
Toward an Axiological Defense of Libertarianism
Daniel Speak
 
Free Agents
Galen Strawson
 
Libertarianism and Skepticism about Free Will: Some Arguments against Both
Manuel Vargas
 
Free Will Demystified: A Dispositional Account
Kadri Vihvelin
 
Constructing Normativity
R. Jay Wallace
 
Neurophilosophy of Moral Responsibility: The Case for Revisionist Compatibilism
Henrik Walter
 
Trying, Intending, and Attempted Crimes
Gideon Yaffe
 

Analytic Kantianism

Issue Editor: James Conant

Contributors: Robert Brandom, Eli Friedlander, Michael Friedman, Hannah Ginsborg, Arata Hamawaki, Andrea Kern, Michael Kremer, Thomas Land, Thomas Lockhart, Béatrice Longuenesse, John McDowell, A.W. Moore, Sebastian Rödl, and Clinton Tolley.

Contributors: Luvell Anderson, Keota Fields, Justin Khoo, Carlotta Pavese, Brian Rabern, Jennifer M. Saul, Una Stojnic, Eric Swanson, Lynne Tirrell

Contents:
Hermeneutical Impasses – Luvell Anderson
Intensional Liar – Keota Fields
Code Words in Political Discourse – Justin Khoo
A Theory of Practical Meaning – Carlotta Pavese
Racial Figleaves, the Shifting Boundaries of the Permissible, and the Rise of Donald Trump – Jennifer M. Saul
Omissive Implicature – Eric Swanson
Toxic Speech: Toward an Epidemiology of Discursive Harm – Lynne Tirrell
SYMPOSIUM ON TWO DIMENSIONAL SEMANTICS
On the Connection between Semantic Content and the Objects of Assertion – Una Stojnić
A Bridge from Semantic Value to Content – Brian Rabern

In this much-anticipated work, distinguished authors Mary Beth Ingham and Mechthild Dreyer present an accessible introduction to the philosophy of the thirteenth century Franciscan John Duns Scotus

Despite growing interest in her philosophy, Simone de Beauvoir remains widely misunderstood. She is typically portrayed as a mere intellectual follower of her companion, Jean-Paul Sartre. In Philosophical Writings, Beauvoir herself shows that nothing could be further from the truth.

Beauvoir's philosophical work suffers from a lack of English-language translation or, worse, mistranslation into heavily condensed popular versions. Philosophical Writings provides an unprecedented collection of complete, scholarly editions of philosophical texts that cover the first twenty-three years of Beauvoir's career, including a number of recently discovered works. Ranging from metaphysical literature to existentialist ethics, Philosophical Writings brings together diverse elements of Beauvoir's work while highlighting continuities in the development of her thought. Each of the translations features detailed notes and a scholarly introduction explaining its larger significance.

Revelatory and long overdue, Philosophical Writings adds to the ongoing resurgence of interest in Beauvoir's thought and to her growing influence on today's philosophical curriculum.

Rarement les philosophes dont la formation s’est faite à l'écart de l’université se sont entretenus. Le temps d’une conversation Mehdi Belhaj Kacem et Bernard Stiegler se sont prêtés au jeu, échangeant à propos de ce qui les lie à la philosophie. Inévitablement, la mort tragique de Bernard Stiegler survenue un an plus tard, donne à lire ce texte avec un regard affecté. D’autant plus qu’ici, l’enthousiasme des échanges nous fait sentir le mouvement vivant de philosophies à l’œuvre, continuant de se constituer en système.

En effet, bien que les œuvres de ces deux auteurs soient singulières, l’une et l’autre procèdent d’une même exigence qui les place au centre de la tradition philosophique : produire un système conceptuel qui donne à penser la nouveauté de la situation historique. À quoi bon la cohérence d’une philosophie qui ne nous dirait rien de ce qu’est devenu le monde ? Que vaudrait l’abstraction conceptuelle si celle-ci n’était pas au service de la compréhension de ce qui nous transforme ? Ainsi, les deux auteurs nous appellent à ne pas oublier : l’enjeu de la philosophie n’est pas la philosophie. Cette exigence critique, la présente conversation la réfléchit à bras le corps, non sans détours et tourments, mais avec franchise et esprit de liberté.

The 13 essays in this collection are marked by a diversity of philosophical styles and perspectives on art. While some authors focus on specific forms of art, others are more concerned with the interpretation given to art by past and contemporary philosop

Philosophy and the Young Child presents striking evidence that young children naturally engage in a brand of thought that is genuinely philosophical. In a series of exquisite examples that could only have been gathered by a professional philosopher with an extraordinary respect for young minds, Gareth Matthews demonstrates that children have a capacity for puzzlement and mental play that leads them to tackle many of the classic problems of knowledge, value, and existence that have traditionally formed the core of philosophical thought. Matthews’s anecdotes reveal children reasoning about these problems in a way that must be taken seriously by anyone who wants to understand how children think.

Philosophy and the Young Child provides a powerful antidote to the widespread tendency to underestimate children’s mental ability and patronize their natural curiosity. As Matthews shows, even child psychologists as insightful as Piaget have failed to grasp the subtlety of children’s philosophical frame of mind. Only in children’s literature does Matthews find any sensitivity to children’s natural philosophizing. Old favorites like Winnie the Pooh, the Oz books, and The Bear That Wasn’t are full of philosophical puzzlers that amuse and engage children. More important, these stories manage to strip away the mental defensiveness and conventionality that so often prevent adults from appreciating the way children begin to think about the world.

Gareth Matthews believes that adults have much to gain if they can learn to “do philosophy” with children, and his book is a rich source of useful suggestions for parents, teachers, students, and anyone else who might like to try.

Throughout his career, Robert B. Pippin has examined the relationship between philosophy and the arts. With his writings on film, literature, and visual modernism, he has shown that there are aesthetic objects that cannot be properly understood unless we acknowledge and reflect on the philosophical concerns that are integral to their meaning. His latest book, Philosophy by Other Means, extends this trajectory, offering a collection of essays that present profound considerations of philosophical issues in aesthetics alongside close readings of novels by Henry James, Marcel Proust, and J. M. Coetzee.

The arts hold a range of values and ambitions, offering beauty, playfulness, and craftsmanship while deepening our mythologies and enriching the human experience. Some works take on philosophical ambitions, contributing to philosophy in ways that transcend the discipline’s traditional analytic and discursive forms. Pippin’s claim is twofold: criticism properly understood often requires a form of philosophical reflection, and philosophy is impoverished if it is not informed by critical attention to aesthetic objects. In the first part of the book, he examines how philosophers like Kant, Hegel, and Adorno have considered the relationship between art and philosophy. The second part of the book offers an exploration of how individual artworks might be considered forms of philosophical reflection. Pippin demonstrates the importance of practicing philosophical criticism and shows how the arts can provide key insights that are out of reach for philosophy, at least as traditionally understood.
 

Modern theories of meaning usually culminate in a critique of science. This book presents a study of human intelligence beginning with a semantic theory and leading into a critique of music.

By implication it sets up a theory of all the arts; the transference of its basic concepts to other arts than music is not developed, but it is sketched, mainly in the chapter on artistic import. Thoughtful readers of the original edition discovered these far-reaching ideas quickly enough as the career of the book shows: it is as applicable to literature, art and music as to the field of philosophy itself.

The topics it deals with are many: language, sacrament, myth, music, abstraction, fact, knowledge--to name only the main ones. But through them all goes the principal theme, symbolic transformation as the essential activity of human minds. This central idea, emphasizing as it does the notion of symbolism, brings Mrs. Langer's book into line with the prevailing interest in semantics. All profound issues of our age seem to center around the basic concepts of symbolism and meaning. The formative, creative, articulating power of symbols is the tonic chord which thinkers of all schools and many diverse fields are unmistakably striking; the surprising, far-reaching implications of this new fundamental conception constitute what Mrs. Langer has called "philosophy in a new key."

Mrs. Langer's book brings the discussion of symbolism into a wider general use than criticism of word meaning. Her volume is vigorous, effective, and well written and will appeal to everyone interested in the contemporary problems of philosophy.

Hilary Putnam’s unceasing self-criticism has led to the frequent changes of mind he is famous for, but his thinking is also marked by considerable continuity. A simultaneous interest in science and ethics—unusual in the current climate of contention—has long characterized his thought. In Philosophy in an Age of Science, Putnam collects his papers for publication—his first volume in almost two decades.

Mario De Caro and David Macarthur’s introduction identifies central themes to help the reader negotiate between Putnam past and Putnam present: his critique of logical positivism; his enduring aspiration to be realist about rational normativity; his anti-essentialism about a range of central philosophical notions; his reconciliation of the scientific worldview and the humanistic tradition; and his movement from reductive scientific naturalism to liberal naturalism. Putnam returns here to some of his first enthusiasms in philosophy, such as logic, mathematics, and quantum mechanics. The reader is given a glimpse, too, of ideas currently in development on the subject of perception.

Putnam’s work, contributing to a broad range of philosophical inquiry, has been said to represent a “history of recent philosophy in outline.” Here it also delineates a possible future.

The Renaissance was a period of great intellectual change and innovation as philosophers rediscovered the philosophy of classical antiquity and passed it on to the modern age. Renaissance philosophy is distinct both from the medieval scholasticism, based on revelation and authority, and from philosophers of the seventeenth and eighteenth centuries who transformed it into new philosophical systems. Despite the importance of the Renaissance to the development of philosophy over time, it has remained largely understudied by historians of philosophy and professional philosophers. This anthology aims to correct this by providing scholars and students of philosophy with representative translations of the most important philosophers of the Renaissance. Its purpose is to help readers appreciate philosophy in the Renaissance and its importance in the history of philosophy. The anthology includes translations from philosophers from the thirteenth to the seventeenth centuries, and it ranges from works on moral and political philosophy, to metaphysics, epistemology, and natural philosophy, thereby providing historians and students of philosophy with a sense for the nature, breadth, and complexity of philosophy in the Renaissance. Each translation is accompanied by an introduction by a historian of Renaissance philosophy, as well as select secondary sources, in order to encourage further study. This anthology is a companion to Philosophers of the Renaissance, edited by Paul Richard Blum and published by Catholic University of America Press in 2010, which included essays on the writings of the same group of philosophers of the Renaissance: Raymond Llull, Gemistos Plethon, George of Trebizond, Basil Bessarion, Lorenzo Valla, Nicholas of Cusa, Leon Battista Alberti, Giovanni Pico della Mirandola, Marsilio Ficino, Pietro Pomponazzi, Niccolò Machiavelli, Heinrich Cornelius Agrippa von Nettesheim, Juan Luis Vives, Philipp Melanchthon, Petrus Ramus, Bernardino Telesio, Jacopo Zabarella, Michel de Montaigne, Francesco Patrizi, Giordano Bruno, Francisco Suàrez, Tommaso Campanella.

This volume is a collection of articles that looks at the work of Baruch Spinoza through his metaphysics, his philosophy of politics and religion, and alternative approaches to Spinoza.

So many questions, such an imagination, endless speculation: the child seems to be a natural philosopher--until the ripe old age of eight or nine, when the spirit of inquiry mysteriously fades. What happened? Was it something we did--or didn't do? Was the child truly the philosophical being he once seemed? Gareth Matthews takes up these concerns in The Philosophy of Childhood, a searching account of children's philosophical potential and of childhood as an area of philosophical inquiry. Seeking a philosophy that represents the range and depth of children's inquisitive minds, Matthews explores both how children think and how we, as adults, think about them.

Adult preconceptions about the mental life of children tend to discourage a child's philosophical bent, Matthews suggests, and he probes the sources of these limiting assumptions: restrictive notions of maturation and conceptual development; possible lapses in episodic memory; the experience of identity and growth as "successive selves," which separate us from our own childhoods. By exposing the underpinnings of our adult views of childhood, Matthews, a philosopher and longtime advocate of children's rights, clears the way for recognizing the philosophy of childhood as a legitimate field of inquiry. He then conducts us through various influential models for understanding what it is to be a child, from the theory that individual development recapitulates the development of the human species to accounts of moral and cognitive development, including Piaget's revolutionary model.

The metaphysics of playdough, the authenticity of children's art, the effects of divorce and intimations of mortality on a child--all have a place in Matthews's rich discussion of the philosophical nature of childhood. His book will prompt us to reconsider the distinctions we make about development and the competencies of mind, and what we lose by denying childhood its full philosophical breadth.

A philosopher excavates the origins of our state of permanent crisis and charts a more promising path forward.
 
Crises abound—so many that it can be easy to lose perspective. In A Philosophy of Crisis, Miguel de Beistegui traces the intellectual development of ideas about crisis and identifies four distinct forms a crisis might take: crises of deviation, exception, contradiction, and extinction. Drawing on a range of examples (from economic crises to social uprisings, pandemics, and ecological devastation) and discourses (from ancient medicine to legal theory, political economy, philosophy, the earth sciences, and ecocriticism), A Philosophy of Crisis offers new conceptual tools for both understanding and avoiding the dangers of our crisis-saturated time.

A hard chair. An embarrassing conversation. A mosquito bite. All these provoke in us a sense of discomfort, whether an irksome sensation or an experience of unpleasantness. While we normally define “discomfort” simply as a lack of comfort, it is unclear which came first—comfort or the lack of it.

From a leading popular philosopher, an uplifting meditation on the nature and power of optimism.
 
In this book Lars Svendsen embarks on a profound exploration of the nature of hope, asking what exactly hope is and how it differs from related phenomena such as wishful thinking. He argues that hope is rooted in the ability to shape one’s future, crucial for a society built on freedom instead of fear. Svendsen highlights hope’s vital role in giving life meaning, and its intimate connection to identity. He shows that, while hope cannot magically transform the world, it can empower individuals to focus on achievable goals rather than pressing challenges.
 
Ultimately, A Philosophy of Hope demonstrates the capacity of hope to propel both individuals and the world in a positive direction.

A collection devoted to mark the bicentennial of the publication of Kant's Critique of Pure Reason.

Amazingly, no one ever seems to have looked at Jesus as a philosopher, or his teaching as philosophy. Yet no one in history has ever had a more radically new philosophy, or made more of a difference to philosophy, than Jesus. He divided all human history into two, into "B.C." and "A.D."; and the history of philosophy is crucial to human history, since philosophy is crucial to man; so how could He not also divide philosophy?

This book (1) looks at Jesus as a complete human being (as well as divine), therefore also as a philosopher; (2) looks at philosophy as Jesus' pre-modern contemporaries did, as a wisdom, a world-view, and a way of life rather than as a super-science (Descartes, Hegel) or as a servant-science (Hobbes, Hume); and (3) looks at philosophy in light of Jesus rather than at Jesus in light of philosophy. It explores the consequences of Etienne Gilson's point that when St. John brought Christianity and Greek philosophy into contact and identified the Messiah the Jews had most deeply sought with the logos that the Greeks had most deeply sought, nothing happened to Christ but something happened to the logos.

This book explores the most radical revolution in the history of philosophy, the differences Jesus made to metaphysics (the philosophy of being), to epistemology (the philosophy of knowing), to anthropology (the philosophy of man), and to philosophical ethics and politics.

And, besides, it has the greatest ending of any philosophy book in a century.

Contents

Introduction 1: Who Is It For?

Introduction 2: How Is Jesus a Philosopher?

Introduction 3: What Are the Four Great Questions of Philosophy?

I. Jesus’ Metaphysics (What is real?)

* Jesus’ Jewish Metaphysics

* Jesus’ New Name for God

* The Metaphysics of Love

* The Moral Consequences of Metaphysics

* Sanctity as the Key to Ontology

* The Metaphysics of “I AM”

II. Jesus’ Epistemology (How do we know what is real?)

III. Jesus’ Anthropology (Who are we who know what is real?)

IV. Jesus’ Ethics (What should we be to be more real?)

* Christian Personalism: Seeing “Jesus only”

* Jesus and Legalism

* Jesus and Relativism

* Jesus and the Secret of Moral Success

* Jesus and Sex

* Jesus and Social Ethics: Solidarity

* Jesus and Politics: Is He Left or Right?

Conclusion

Index

Peter Kreeft, Professor of Philosophy at Boston College, is author of over forty books, including two from St. Augustine’s Press, Socratic Logic and The Sea Within.

In recent years, interest in John Henry Newman as a philosopher has gained momentum. This work places his philosophical insights in conversation with philosophers from the pragmatic tradition, particularly with C. S. Peirce, the classical pragmatists, and those who have followed their line, and shows several lines of concurrence. It argues that Newman overcame the modern philosophy of his time by reconnecting to the Aristotelian tradition in a very similar way to how Peirce did it fifty years later and the new pragmatists a century after. Without claiming that Newman is a pragmatist philosopher, pragmatism is used as a foil, or point of access, to delve into Newman’s philosophy and bring forth the richness of his thought while placing him in the canon of philosophy. This approach deepens the understanding of his philosophical contributions and widens their reach to circles that have previously not engaged with him. Further, this study provides a means to understand pragmatism’s resources from a seldom-used vantage point and perhaps appreciate its fruitfulness in a new way. Much emphasis is placed in Newman’s texts that refer to his search for and commitment to the truth. The particular nuances of his thought that are brought to light showcase the effective intellectual resources that his writings contain. Newman does not provide ready-made answers to today’s questions, but the way he analyzes and engages with the quandaries of his time can point us to creative and fruitful ways of engaging with those of our times.

With his customary incisiveness, W. V. Quine presents logic as the product of two factors, truth and grammar—but argues against the doctrine that the logical truths are true because of grammar or language. Rather, in presenting a general theory of grammar and discussing the boundaries and possible extensions of logic, Quine argues that logic is not a mere matter of words.

From lying to friends to lies in politics, a wide-ranging examination of the forms and ethics of falsehood.
 
From popular philosopher Lars Svendsen, this book is a comprehensive investigation of lying in everyday life. What exactly is a lie, Svendsen asks, and how does lying differ from related phenomena, such as “bullshit” or being truthful? Svendsen also investigates the ethics of lying—why is lying almost always morally wrong, and why is lying to one’s friends especially bad? The book concludes by looking at lying in politics, from Plato’s theory of the “noble lie” to the Big Lie of Donald Trump.
 
As phrases like “fake news” and “alternative facts” permeate our feeds, Svendsen’s conclusion is perhaps a surprising one: that, even though we all occasionally lie, we are for the most part trustworthy. Trusting others makes one vulnerable, and we will all be duped from time to time. But all things considered, Svendsen contends, truthfulness and vulnerability are preferable to living in a constant state of distrust.

In this illuminating collection, Charles Parsons surveys the contributions of philosophers and mathematicians who shaped the philosophy of mathematics over the course of the past century.

Parsons begins with a discussion of the Kantian legacy in the work of L. E. J. Brouwer, David Hilbert, and Paul Bernays, shedding light on how Bernays revised his philosophy after his collaboration with Hilbert. He considers Hermann Weyl’s idea of a “vicious circle” in the foundations of mathematics, a radical claim that elicited many challenges. Turning to Kurt Gödel, whose incompleteness theorem transformed debate on the foundations of mathematics and brought mathematical logic to maturity, Parsons discusses his essay on Bertrand Russell’s mathematical logic—Gödel’s first mature philosophical statement and an avowal of his Platonistic view.

Philosophy of Mathematics in the Twentieth Century insightfully treats the contributions of figures the author knew personally: W. V. Quine, Hilary Putnam, Hao Wang, and William Tait. Quine’s early work on ontology is explored, as is his nominalistic view of predication and his use of the genetic method of explanation in the late work The Roots of Reference. Parsons attempts to tease out Putnam’s views on existence and ontology, especially in relation to logic and mathematics. Wang’s contributions to subjects ranging from the concept of set, minds, and machines to the interpretation of Gödel are examined, as are Tait’s axiomatic conception of mathematics, his minimalist realism, and his thoughts on historical figures.

The philosophy of nature is a field of inquiry which had been a casualty of the increasing and dominant acceptance from the early 19th century of the conception of physics as a mechanics.

            Moreover, the demarcation problem is not a purely theoretical dilemma of mere academic interest: it affects parents’ decisions to vaccinate children and governments’ willingness to adopt policies that prevent climate change. Pseudoscience often mimics science, using the superficial language and trappings of actual scientific research to seem more respectable. Even a well-informed public can be taken in by such questionable theories dressed up as science. Pseudoscientific beliefs compete with sound science on the health pages of newspapers for media coverage and in laboratories for research funding. Now more than ever the ability to separate genuine scientific findings from spurious ones is vital, and The Philosophy of Pseudoscience provides ground for philosophers, sociologists, historians, and laypeople to make decisions about what science is or isn’t.  

Authoritative and accessible, this book is a concise and comprehensive introduction to the philosophy of religion. It shows how philosophers have used the tools of philosophy to examine the validity of religious ideas and values.

Distinguished North American, British, and Australian authors explain how philosophers of the past and present have approached key concepts of religious faith: Does God exist? Can God’s existence be proved? If so, what might God be like? Is there life after death? Is faith in an unseen God rationally tenable at all in a post-Enlightenment, postmodern, scientific age in which different faith traditions coexist and make claims to the ownership of eternal truths?

This book is an essential reader and reference for scholars, teachers, and students of religion and for anyone who seeks to answer key questions challenging the life of faith today.

Today, “simple living” is a rallying cry for anti-consumerists, environmentalists, and anyone concerned with humanity’s effect on the planet. But what is so revolutionary about a simple life? And why are we so fascinated with simplicity today? A Philosophy of Simple Living charts the ideas, motivations, and practices of simplicity from antiquity to the present day. Bringing together an array of people, practices, and movements, from Henry David Thoreau to Steve Jobs, and from Cynics and Shakers to the “slow movement,” voluntary simplicity, and degrowth, this book is as comprehensive as it is concise. Written in elegant, spare prose, A Philosophy of Simple Living will be of great benefit to all who wish to declutter and pare back their complicated, modern lives.

The object of this work is to apply the historico-critical method to Spinoza’s Ethics. Starting with the assumption that the Ethics is primarily a criticism of the fundamental problems of mediaeval philosophy, the work proceeds to analyze these problems, to set forth their salient features, to construct hypothetically the arguments of which the criticism is made up, and to show how these arguments and criticism underlie the statements which we have before us in the Ethics. The Ethics thus emerges as a logically constructed work, throughout which there is order and sequence and continuity; propositions apparently disconnected group themselves into unified and coherent chapters; words, phrases, and passages, apparently meaningless or commonplace, assume meaning and significance; and the philosophy of Spinoza, as a systematic whole and in all its fullness of detail, appears in a new light and in its true historical setting. Within the framework of this study of the Ethics are woven interpretations of relevant passages from the other writings of Spinoza.

Harvard University Press takes pride in publishing the third edition of a work whose depth, scope, and wisdom have gained it international recognition as a classic in its field. Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation.

Professor Wolfson first discusses the problem of the relation of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy.

The Trinity and the Incarnation are Professor Wolfson’s next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled “The Anathematized,” he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation.

Harry Wolfson was renowned throughout the world for the depth, scope, and wisdom of his monumental volumes on the structure and growth of philosophic systems from Plato to Spinoza. It was not only his extraordinary erudition that commanded respect, his awesome mastery of all the primary sources, Greek, Christian, Judaic, and Muslim; it was also his penetrating insight and his original and groundbreaking interpretations.

In this long-awaited volume, on which he worked for twenty years, Wolfson describes the body of doctrine known as the Kalam. Kalam, an Arabic term meaning "speech" and hence "discussion," was applied to early attempts in Islam to adduce philosophic proofs for religious beliefs. It later came to designate a system of religious philosophy which reached its highest point in the eleventh century; the masters of Kalam, known as Mutakallimum, were in many respects the Muslim equivalent of the Christian Church Fathers. Wolfson studies the Kalam systematically, unfolding its philosophic origins and implications and observing its repercussions in other religions. He scrutinizes the texts of Muslim writers for their treatment of such crucial problems as the attributes of God, the Creation, causality, predestination and free will. In the process he shows how the teachings of the Koran were constantly interwoven with ideas from Greek and Oriental philosophies, Judaism, and Christianity as Islamic thought developed.

As lucidly written and intellectually stimulating as all the author's earlier books, this volume is a fitting capstone to a notable career.