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."

    Dewey believes that the method of empirical naturalism presented in this volume provides the way, and the only way by which one can freely accept the standpoint and conclusions of modern science. Contents: experience and philosophic method; existence as precarious and as stable; nature, ends and histories; nature, means and knowledge; nature, communication and as meaning; nature, mind, and the subject; nature, life and body-mind; existence, ideas and consciousness; experience, nature and art; existence value and criticism.

    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.

    It is the Second Coming and the Apocalypse at the same time: Good AI versus evil AI." --John BrockmanMore than sixty years ago, mathematician-philosopher Norbert Wiener published a book on the place of machines in society that ended with a warning: "we shall never receive the right answers to our questions unless we ask the right questions.... The hour is very late, and the choice of good and evil knocks at our door."In the wake of advances in unsupervised, self-improving machine learning, a small but influential community of thinkers is considering Wiener's words again. In Possible Minds, John Brockman gathers their disparate visions of where AI might be taking us.The fruit of the long history of Brockman's profound engagement with the most important scientific minds who have been thinking about AI--from Alison Gopnik and David Deutsch to Frank Wilczek and Stephen Wolfram--Possible Minds is an ideal introduction to the landscape of crucial issues AI presents. The collision between opposing perspectives is salutary and exhilarating; some of these figures, such as computer scientist Stuart Russell, Skype co-founder Jaan Tallinn, and physicist Max Tegmark, are deeply concerned with the threat of AI, including the existential one, while others, notably robotics entrepreneur Rodney Brooks, philosopher Daniel Dennett, and bestselling author Steven Pinker, have a very different view. Serious, searching and authoritative, Possible Minds lays out the intellectual landscape of one of the most important topics of our time.

    It addresses science and philosophy, explores the underlying nature of reality, the state of our society and culture, the influence of the mainstream media, the nature of free will and a number of other topics. Each of these examinations contributes an angle to an emerging idea gestalt that challenges present mainstream views and behaviors and offers a sane alternative. The book is organized as a series of short and self-contained essays, most of which can be read in under one hour.

    Psychologists have documented a litany of cognitive biases- misperceptions of the world-and explained their positive functions. Now, Matthew Hutson shows us that even the most hardcore skeptic indulges in magical thinking all the time-and it's crucial to our survival.Drawing on evolution, cognitive science, and neuroscience, Hutson shows us that magical thinking has been so useful to us that it's hardwired into our brains. It encourages us to think that we actually have free will. It helps make us believe that we have an underlying purpose in the world. It can even protect us from the paralyzing awareness of our own mortality. In other words, magical thinking is a completely irrational way of making our lives make rational sense.With wonderfully entertaining stories, personal reflections, and sharp observations, Hutson reveals our deepest fears and longings. He also assures us that it is no accident his surname contains so many of the same letters as this imprint.

    First published in 1954, it details his experiences when taking mescaline. The book takes the form of Huxley's recollection of a mescaline trip that took place over the course of an afternoon in May 1953. The book takes its title from a phrase in William Blake's 1793 poem 'The Marriage of Heaven and Hell'. Huxley recalls the insights he experienced, which range from the "purely aesthetic" to "sacramental vision". He also incorporates later reflections on the experience and its meaning for art and religion.

    The book is an analysis of physical suffering and its relation to the numerous vocabularies and cultural forces--literary, political, philosophical, medical, religious--that confront it. Elaine Scarry bases her study on a wide range of sources: literature and art, medical case histories, documents on torture compiled by Amnesty International, legal transcripts of personal injury trials, and military and strategic writings by such figures as Clausewitz, Churchill, Liddell Hart, and Kissinger, She weaves these into her discussion with an eloquence, humanity, and insight that recall the writings of Hannah Arendt and Jean-Paul Sartre. Scarry begins with the fact of pain's inexpressibility. Not only is physical pain enormously difficult to describe in words--confronted with it, Virginia Woolf once noted, "language runs dry"--it also actively destroys language, reducing sufferers in the most extreme instances to an inarticulate state of cries and moans. Scarry analyzes the political ramifications of deliberately inflicted pain, specifically in the cases of torture and warfare, and shows how to be fictive. From these actions of "unmaking" Scarry turns finally to the actions of "making"--the examples of artistic and cultural creation that work against pain and the debased uses that are made of it. Challenging and inventive, The Body in Pain is landmark work that promises to spark widespread debate.

    Why? Hypocrisy is the natural state of the human mind.Robert Kurzban shows us that the key to understanding our behavioral inconsistencies lies in understanding the mind's design. The human mind consists of many specialized units designed by the process of evolution by natural selection. While these modules sometimes work together seamlessly, they don't always, resulting in impossibly contradictory beliefs, vacillations between patience and impulsiveness, violations of our supposed moral principles, and overinflated views of ourselves.This modular, evolutionary psychological view of the mind undermines deeply held intuitions about ourselves, as well as a range of scientific theories that require a self with consistent beliefs and preferences. Modularity suggests that there is no I. Instead, each of us is a contentious we--a collection of discrete but interacting systems whose constant conflicts shape our interactions with one another and our experience of the world.In clear language, full of wit and rich in examples, Kurzban explains the roots and implications of our inconsistent minds, and why it is perfectly natural to believe that everyone else is a hypocrite.

    First published in essay form in 1956, it helped bring about a sea change in analytic philosophy. It broke the link, which had bound Russell and Ayer to Locke and Hume--the doctrine of knowledge by acquaintance. Sellars' attack on the Myth of the Given in Empiricism and the Philosophy of Mind was a decisive move in turning analytic philosophy away from the foundationalist motives of the logical empiricists and raised doubts about the very idea of epistemology.With an introduction by Richard Rorty to situate the work within the history of recent philosophy, and with a study guide by Robert Brandom, this publication of Empiricism and the Philosophy of Mind makes a difficult but indisputably significant figure in the development of analytic philosophy clear and comprehensible to anyone who would understand that philosophy or its history.

    How do they do it? Why are they successful? And what keeps us falling for it, over and over again? These are the questions that journalist and psychologist Maria Konnikova tackles in her mesmerizing new book.   From multimillion-dollar Ponzi schemes to small-time frauds, Konnikova pulls together a selection of fascinating stories to demonstrate what all cons share in common, drawing on scientific, dramatic, and psychological perspectives. Insightful and gripping, the book brings readers into the world of the con, examining the relationship between artist and victim. The Confidence Game asks not only why we believe con artists, but also examines the very act of believing and how our sense of truth can be manipulated by those around us.

    Whether they realize it or not, scientists always choose sides. The Dialectical Biologist explores this political nature of scientific inquiry, advancing its argument within the framework of Marxist dialectic. These essays stress the concepts of continual change and codetermination between organism and environment, part and whole, structure and process, science and politics. Throughout, this book questions our accepted definitions and biases, showing the self-reflective nature of scientific activity within society.

    Hacker leads us into a world of philosophical investigation in which to smell a rat is ever so much easier than to trap it. Wittgenstein defined humans as language-using creatures. The role of philosophy is to ask questions which reveal the limits and nature of language. Taking the expression, description and observation of pain as examples, Hacker explores the ingenuity with which Wittgenstein identified the rules and set the limits of language. (less)

    In The Democracy of Objects, Bryant proposes that we break with this tradition and once again initiate the project of ontology as first philosophy. Drawing on the object-oriented ontology of Graham Harman, as well as the thought of Roy Bhaskar, Gilles Deleuze, Niklas Luhman, Aristotle, Jacques Lacan, Bruno Latour and the developmental systems theorists, Bryant develops a realist ontology that he calls “onticology”. This ontology argues that being is composed entirely of objects, properties, and relations such that subjects themselves are a variant of objects. Drawing on the work of the systems theorists and cyberneticians, Bryant argues that objects are dynamic systems that relate to the world under conditions of operational closure. In this way, he is able to integrate the most vital discoveries of the anti-realists within a realist ontology that does justice to both the material and cultural. Onticology proposes a flat ontology where objects of all sorts and at different scales equally exist without being reducible to other objects and where there are no transcendent entities such as eternal essences outside of dynamic interactions among objects.ull text available here:http://quod.lib.umich.edu/cgi/t/text/...

    Now a distinguished scholar offers the first comprehensive account of the evolutionary origins of art and storytelling. Brian Boyd explains why we tell stories, how our minds are shaped to understand them, and what difference an evolutionary understanding of human nature makes to stories we love.Art is a specifically human adaptation, Boyd argues. It offers tangible advantages for human survival, and it derives from play, itself an adaptation widespread among more intelligent animals. More particularly, our fondness for storytelling has sharpened social cognition, encouraged cooperation, and fostered creativity.After considering art as adaptation, Boyd examines Homer's "Odyssey" and Dr. Seuss's "Horton Hears a Who!" demonstrating how an evolutionary lens can offer new understanding and appreciation of specific works. What triggers our emotional engagement with these works? What patterns facilitate our responses? The need to hold an audience's attention, Boyd underscores, is the fundamental problem facing all storytellers. Enduring artists arrive at solutions that appeal to cognitive universals: an insight out of step with contemporary criticism, which obscures both the individual and universal. Published for the bicentenary of Darwin's birth and the 150th anniversary of the publication of "Origin of Species, " Boyd's study embraces a Darwinian view of human nature and art, and offers a credo for a new humanism.