Dennett, Gerald Edelman, and Roger Penrose, all firing volleys in what has come to be called the consciousness wars. Now, in The Conscious Mind, philosopher David J. Chalmers offers a cogent analysis of this heated debate as he unveils a major new theory of consciousness, one that rejects the prevailing reductionist trend of science, while offering provocative insights into the relationship between mind and brain.Writing in a rigorous, thought-provoking style, the author takes us on a far-reaching tour through the philosophical ramifications of consciousness. Chalmers convincingly reveals how contemporary cognitive science and neurobiology have failed to explain how and why mental events emerge from physiological occurrences in the brain. He proposes instead that conscious experience must be understood in an entirely new light--as an irreducible entity (similar to such physical properties as time, mass, and space) that exists at a fundamental level and cannot be understood as the sum of its parts. And after suggesting some intriguing possibilities about the structure and laws of conscious experience, he details how his unique reinterpretation of the mind could be the focus of a new science. Throughout the book, Chalmers provides fascinating thought experiments that trenchantly illustrate his ideas. For example, in exploring the notion that consciousness could be experienced by machines as well as humans, Chalmers asks us to imagine a thinking brain in which neurons are slowly replaced by silicon chips that precisely duplicate their functions--as the neurons are replaced, will consciousness gradually fade away? The book also features thoughtful discussions of how the author's theories might be practically applied to subjects as diverse as artificial intelligence and the interpretation of quantum mechanics.All of us have pondered the nature and meaning of consciousness. Engaging and penetrating, The Conscious Mind adds a fresh new perspective to the subject that is sure to spark debate about our understanding of the mind for years to come.

    In his introductory essay, John Cooper explains the presentation of these works, discusses questions concerning the chronology of their composition, comments on the dialogue form in which Plato wrote, and offers guidance on approaching the reading and study of Plato's works.Also included are concise introductions by Cooper and Hutchinson to each translation, meticulous annotation designed to serve both scholar and general reader, and a comprehensive index. This handsome volume offers fine paper and a high-quality Smyth-sewn cloth binding in a sturdy, elegant edition.

    Three young friends meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are Jean-Paul Sartre, Simone de Beauvoir and their friend Raymond Aron, who opens their eyes to a radical new way of thinking. Pointing to his drink, he says, 'You can make philosophy out of this cocktail!'From this moment of inspiration, Sartre will create his own extraordinary philosophy of real, experienced life–of love and desire, of freedom and being, of cafés and waiters, of friendships and revolutionary fervour. It is a philosophy that will enthral Paris and sweep through the world, leaving its mark on post-war liberation movements, from the student uprisings of 1968 to civil rights pioneers.At the Existentialist Café tells the story of modern existentialism as one of passionate encounters between people, minds and ideas. From the ‘king and queen of existentialism'–Sartre and de Beauvoir–to their wider circle of friends and adversaries including Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Iris Murdoch, this book is an enjoyable and original journey through a captivating intellectual movement. Weaving biography and thought, Sarah Bakewell takes us to the heart of a philosophy about life that also changed lives, and that tackled the biggest questions of all: what we are and how we are to live.

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

    We seek to contemplate and know its nature and substance'For the Pre-Socratic philosophers the soul was the source of movement and sensation, while for Plato it was the seat of being, metaphysically distinct from the body that it was forced temporarily to inhabit. Plato's student Aristotle was determined to test the truth of both these beliefs against the emerging sciences of logic and biology. His examination of the huge variety of living organisms - the enormous range of their behaviour, their powers and their perceptual sophistication - convinced him of the inadequacy both of a materialist reduction and of a Platonic sublimation of the soul. In De Anima, he sought to set out his theory of the soul as the ultimate reality of embodied form and produced both a masterpiece of philosophical insight and a psychology of perennially fascinating subtlety.Hugh Lawson-Tancred's masterly translation makes De Anima fully accessible to modern readers. In his introduction, he places Aristotle's theories at the heart of contemporary debates on the philosophy of life and being.

    Taking account of the most recent scholarship, Manfred Kuehn allows the reader to follow the same journey that Kant himself took in emerging as a central figure in modern philosophy. Manfred Kuehn was formerly Professor of Philosophy at Purdue University. A specialist on German philosophy of the period, he is the author of numerous articles and papers on Immanuel Kant.

    He taught in Austria until 1937, when he emigrated to New Zealand in anticipation of the Nazi annexation of Austria the following year, and he settled in England in 1949. Before the annexation, Popper had written mainly about the philosophy of science, but from 1938 until the end of the Second World War he focused his energies on political philosophy, seeking to diagnose the intellectual origins of German and Soviet totalitarianism. The Open Society and Its Enemies was the result. In the book, Popper condemned Plato, Marx, and Hegel as "holists" and "historicists"--a holist, according to Popper, believes that individuals are formed entirely by their social groups; historicists believe that social groups evolve according to internal principles that it is the intellectual's task to uncover. Popper, by contrast, held that social affairs are unpredictable, and argued vehemently against social engineering. He also sought to shift the focus of political philosophy away from questions about who ought to rule toward questions about how to minimize the damage done by the powerful. The book was an immediate sensation, and--though it has long been criticized for its portrayals of Plato, Marx, and Hegel--it has remained a landmark on the left and right alike for its defense of freedom and the spirit of critical inquiry.

    In it we find Derrida at work on his systematic deconstruction of Western metaphysics. The book's first half, which includes the celebrated essay on Descartes and Foucault, shows the development of Derrida's method of deconstruction. In these essays, Derrida demonstrates the traditional nature of some purportedly nontraditional currents of modern thought—one of his main targets being the way in which "structuralism" unwittingly repeats metaphysical concepts in its use of linguistic models.The second half of the book contains some of Derrida's most compelling analyses of why and how metaphysical thinking must exclude writing from its conception of language, finally showing metaphysics to be constituted by this exclusion. These essays on Artaud, Freud, Bataille, Hegel, and Lévi-Strauss have served as introductions to Derrida's notions of writing and différence—the untranslatable formulation of a nonmetaphysical "concept" that does not exclude writing—for almost a generation of students of literature, philosophy, and psychoanalysis.Writing and Difference reveals the unacknowledged program that makes thought itself possible. In analyzing the contradictions inherent in this program, Derrida goes on to develop new ways of thinking, reading, and writing,—new ways based on the most complete and rigorous understanding of the old ways. Scholars and students from all disciplines will find Writing and Difference an excellent introduction to perhaps the most challenging of contemporary French thinkers—challenging because Derrida questions thought as we know it.

    It is also an exploration of some of the preeminent thinkers of the seventeenth and eighteenth centuries, such as Descartes, Newton, Locke, and Kant.The ultimate edition of Whitehead’s magnum opus, Process and Reality is a standard reference for scholars of all backgrounds.

    Strasser and published in the first volume of Husserliana: Cartesianische Meditationen und Pariser Vortrage, ISBN 90-247-0214-3. Most of Husserl's emendations, as given in the Appendix to that volume, have been treated as if they were part of the text. The others have been translated in footnotes. Secondary consideration has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen / Original text 1929 / E. Husserl / fur Dorion Cairns." Its use of emphasis and quotation marks conforms more closely to Husserl's practice, as exemplified in works published during his lifetime. In this respect the translation usually follows Typescript C. Moreover, some of the variant readings n this typescript are preferable and have been used as the basis for the translation. Where that is the case, the published text is given or translated in a footnote. The published text and Typescript C have been compared with the French translation by Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). The use of emphasis and quotation marks in the French translation corresponds more closely to that in Typescript C than to that in the published text. Often, where the wording of the published text and that of Typescript C differ, the French translation indicates that it was based on a text that corresponded more closely to one or the other - usually to Typescript C. In such cases the French translation has been quoted or cited in a foornote."

    Contrary to an emerging "post-analytic" consensus which would bridge the analytic-continental divide by uniting Heidegger and Wittgenstein against the twin perils of scientism and skepticism, this book short-circuits both traditions by plugging eliminative materialism directly into speculative realism.

    Mill's passionate advocacy of spontaneity, individuality, and diversity, along with his contempt for compulsory uniformity and the despotism of popular opinion, has attracted both admiration and condemnation.

    He argues that the only feasible explanations of scientific successes are historical explanations, and that anarchism must now replace rationalism in the theory of knowledge.

    He also includes the first complete translation into English of the contexts in which the fragments have been transmitted to us, and of the ancient testimonia regarding Parmenides' life and thought. All of the fragments have been translated in full and are arranged in the order that has become canonical since the publication of the fifth edition of Diels-Rranz's Die Fragmente der Vorsokratiker. Alternative renderings are provided for passages whose meaning is disputed or where major questions of interpretation hinge upon the text or translation adopted.In an extended introductory essay, Gallop offers guidance on the background of the poem, and a continuous exposition of it, together with a critical discussion of its basic argument. The volume also includes an extensive bibliography, a glossary of key terms in the poem, and a section on sources and authorities.

    Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida.Written in a clear and engaging style, Introduction to Phenomenology charts the course of the phenomenological movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomonology's most famous thinkers, and introduces and assesses the distinctive use of phenomonology by some of its lesser known exponents, such as Levinas, Arendt and Gadamer. Throughout the book, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored.This is an indispensible introduction for all unfamiliar with this much talked about but little understood school of thought. Technical terms are explained throughout and jargon is avoided. Introduction to Phenomenology will be of interest to all students seeking a reliable introduction to a key movement in European thought.