He then turns to the related philosophical problem of the existence of other minds and defends the so-called analogical argument against current criticisms. He goes on to show, however, that although this argument affords us the best reasons we have for belief in other minds, it finally succumbs to the same problems that beset the teleological argument for God. In his brilliantly resoned conclusion, the author holds that "belief in other minds and belief in God are in the same epistemological boat; hence if either is rational, so is the other. But obviously the former is rational; so, therefore, is the latter."

    In the same period, the cross-fertilization of mathematics and philosophy resulted in a new sort of 'mathematical philosophy', associated most notably (but in different ways) with Bertrand Russell, W. V. Quine, and Godel himself, and which remains at the focus of Anglo-Saxon philosophical discussion. The present collection brings together in a convenient form the seminal articles in the philosophy of mathematics by these and other major thinkers. It is a substantially revised version of the edition first published in 1964 and includes a revised bibliography. The volume will be welcomed as a major work of reference at this level in the field.

    This book seeks to change this. It uncovers the absurd implications of materialism and then, uniquely, presents a hard-nosed non-materialist metaphysics substantiated by skepticism, hard empirical evidence, and clear logical argumentation. It lays out a coherent framework upon which one can interpret and make sense of every natural phenomenon and physical law, as well as the modalities of human consciousness, without materialist assumptions. According to this framework, the brain is merely the image of a self-localization process of mind, analogously to how a whirlpool is the image of a self-localization process of water. The brain doesn't generate mind in the same way that a whirlpool doesn't generate water. It is the brain that is in mind, not mind in the brain. Physical death is merely a de-clenching of awareness. The book closes with a series of educated speculations regarding the afterlife, psychic phenomena, and other related subjects.

    In this classic work, Herbert Marcuse takes as his starting point Freud's statement that civilization is based on the permanent subjugation of the human instincts, his reconstruction of the prehistory of mankind - to an interpretation of the basic trends of western civilization, stressing the philosophical and sociological implications.

    Drawing on philosophy, literature, neuroscience, and other fields of study, Ligotti takes the penetrating lens of his imagination and turns it on his audience, causing them to grapple with the brutal reality that they are living a meaningless nightmare, and anyone who feels otherwise is simply acting out an optimistic fallacy. At once a guidebook to pessimistic thought and a relentless critique of humanity's employment of self-deception to cope with the pervasive suffering of their existence, The Conspiracy against the Human Race may just convince readers that there is more than a measure of truth in the despairing yet unexpectedly liberating negativity that is widely considered a hallmark of Ligotti's work.

    This work was deemed to be so radically nihilistic, or so radically idealistic, that publishers shied away from it for decades. This new English translation brings to life the heartfelt text of the precocious Italian-Jewish writer, poet, and painter, who, refusing to compromise with life, remained loyal to his ideal of a perfect world. Keenly aware of the inevitable catastrophe that the values of his time held in store for humanity, Carlo Michelstaedter, with Persuasion and Rhetoric, also provides a pithy - albeit idiosyncratic - synthesis of the major currents of philosophical thought that held sway at the beginning of the 20th century. Its searing honesty and mordant critique have not lost any immediacy, almost a century after the work was completed as a university thesis. The reader is challenged to re-examine the dull norms, conventions, and patterns of thought all too readily adopted as humanity willingly, pathetically courts its own demise. And yet, amidst this gloomy vision, Michelstaedter forces the reader to re-appraise the here-and-now, to summon the courage to live a life worthy of being lived.

    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."

    The Road Since Structure, assembled with Kuhn's input before his death in 1996, follows the development of his thought through the later years of his life: collected here are several essays extending and rethinking the perspectives of Structure as well as an extensive, fascinating autobiographical interview in which Kuhn discusses the course of his life and philosophy.

    Learn about cannabis history and the issues around its legalization. Includes full-color photos of marijuana varieties.

    Polanyi aims to show that science must be understood as a community of inquirers held together by a common faith; science, he argues, is not the use of 'scientific methods' but rather consists in a discipline imposed by scientists on themselves in the interest of discovering an objective, impersonal truth.

    A translation and commentary of the central Hindu religious classic - The Bhagavad Gita

    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.

    The Life of Images brings together his best prose work written over twenty-five years.A blend of the straightforward, the wry, and the hopeful, the essays in The Life of Images explore subjects ranging from literary criticism to philosophy, photography to Simic’s childhood in a war-torn country. Culled from five collections, each work demonstrates the qualities that make Simic’s poetry so brilliant yet accessible.Whether he is revealing the influence of literature on his childhood development, pondering the relationship between food and comfort, or elegizing the pull to return to a homeland that no longer exists, the legendary poet shares his distinctive take on the world and offers an intimate look into his remarkable mind.

    Contents:Anything is possible! --It's about being based --Who is the superstar of your life? --Rappin' and The Pack --I'm happy you're alive --Women! --Dreamin' --Drugs and pain are the same thang --And we all get rich! --Rappin' and following dreams --Sprituality and the Caveman --I'm alive, I'm real and it's okay! --The elderly are gifts --Playing from the heart --Colors! --We are legend and we are takin' over!

    Although he was throughout his life interested in the philosophy of history and in various theoretical formulations, he concerned himself with these mainly in private reading and private discussion. Why then did he write this essay? He had read the works of Louis Althusser and found very little in them to affect his work. When Althusser appeared on the scene he made little impact on practising historians. For some reason however, he suddenly became a major force among graduate students and some young historians and literary scholars. Most historians would have been prepared to wait for the new influence to demonstrate its validity in the production of innovative work in history; not only did this not happen, but Althusser's followers - even some of the historians among them - began to declare that history was a non-discipline and that its study was of no value. It was the influence that Althusser's writings were having on scholarship that made Edward take on the uncongenial task of putting the case for history against his closed system.'The result is a major critique of Althusserian Marxism, or 'theoretical practice', entering closely into questions of epistemology and of the theory and practice of the historian. Around this detailed polemic, Thompson develops a constructive view of an alternative, socialist tradition, empirical and self-critical in method, and fully open to the creative practice evidenced by history - a tradition sharply opposed to much that now passes as 'Marxism'. In converging shafts of close analysis and Swiftian irony, the author defoliates Althusser's arcane, rationalist rhetoric and reinstates 'historicism', 'empiricism', 'moralism' and 'socialist humanism' in a different Marxist inheritance.The title of this essay echoes The Poverty of Philosophy, Marx's annihiliating attack on Proudhon, which, like Engels' Anti-Duhring, is a work read long after its subject has been consigned to oblivion.