Before the Big Bang, there was a tiny fraction of a second during which a process called inflation expanded a seed much smaller than the nucleus of an atom into a fireball the size of a basketball -- the Big Bang itself. From this fireball, the Universe as we know it developed. The origin of the seed from which the Universe began is not known with certainty, but as John Gribbin explains the most likely explanation is that it was a fluctuation of quantum energy in an eternal sea of cosmic energy. And that means that other seeds must surely have inflated to become other universes, bubbles in the cosmic sea. It is even possible that a collision between our universe and another bubble on the sea of eternity may have left an imprint on the cosmic background radiation, the echo of the Big Bang itself. John Gribbin is an award winning science writer best known for his book In Search of Schrodinger's Cat. He studied astrophysics under Fred Hoyle in Cambridge, and is now a Visiting Fellow in Astronomy at the University of Sussex.

    For those concerned with the relationships between thought and action, Knowledge and Human Interests will quickly be recognized as a brilliant book -- and a bold outline for a new social theory."…this book is rich in suggestions for a new theory of knowledge that would take into account the 'interest' of humanity in non-repressive and non-distorting commmunication, or free and equal interaction as the implicit horizon of knowledge." -- Mark Poster"It is not altogether easy to assess the work of a scholar whose professional competence extends from the logic of science to the sociology of knowledge, by way of Marx, Hegel, and the more recondite sources of the European metaphysical tradition.…The baffling thing about Habermas is that, at an age when most of his colleagues had painfully established control over one corner of the field, he has made himself the master of the whole, in depth and breadth alike." -- Times Literary Supplement

    Daniel Dennett, whose previous books include "Brainstorms "and (with Douglas Hofstadter) "The Mind's I, " tackles the free will problem in a highly original and witty manner, drawing on the theories and concepts of several fields usually ignored by philosophers; not just physics and evolutionary biology, but engineering, automata theory, and artificial intelligence.In "Elbow Room," Dennett shows how the classical formulations of the problem in philosophy depend on misuses of imagination, and he disentangles the philosophical problems of real interest from the "family of anxieties' they get enmeshed in - imaginary agents, bogeymen, and dire prospects that seem to threaten our freedom. Putting sociobiology in its rightful place, he concludes that we can have free will and science too. "Elbow Room" begins by showing how we can be "moved by reasons" without being exempt from physical causation. It goes on to analyze concepts of control and self-control-concepts often skimped by philosophers but which are central to the questions of free will and determinism. A chapter on "self-made selves" discusses the idea of self or agent to see how it can be kept from disappearing under the onslaught of science. Dennett then sees what can be made of the notion of acting under the idea of freedomdoes the elbow room we think we have really exist? What is an opportunity, and how can anything in our futures be "up to us"? He investigates the meaning of "can" and "could have done otherwise," and asks why we want free will in the first place.We are wise, Dennett notes, to want free will, but that in itself raises a host of questions about responsibility. In a final chapter, he takes up the problem of how anyone can ever be guilty, and what the rationale is for holding people responsible and even, on occasion, punishing them."Elbow Room "is an expanded version of the John Locke Lectures which Dennett gave at Oxford University in 1983.

    To be dominated by a power external to oneself is a familiar and agonizing form power takes. To find, however, that what “one” is, one's very formation as a subject, is dependent upon that very power is quite another. If, following Foucault, we understand power as forming the subject as well, it provides the very condition of its existence and the trajectory of its desire. Power is not simply what we depend on for our existence but that which forms reflexivity as well. Drawing upon Hegel, Nietzsche, Freud, Foucault, and Althusser, this challenging and lucid work offers a theory of subject formation that illuminates as ambivalent the psychic effects of social power.If we take Hegel and Nietzsche seriously, then the "inner life" of consciousness and, indeed, of conscience, not only is fabricated by power, but becomes one of the ways in which power is anchored in subjectivity. The author considers the way in which psychic life is generated by the social operation of power, and how that social operation of power is concealed and fortified by the psyche that it produces. Power is no longer understood to be "internalized" by an existing subject, but the subject is spawned as an ambivalent effect of power, one that is staged through the operation of conscience.To claim that power fabricates the psyche is also to claim that there is a fictional and fabricated quality to the psyche. The figure of a psyche that "turns against itself" is crucial to this study, and offers an alternative to describing power as “internalized.” Although most readers of Foucault eschew psychoanalytic theory, and most thinkers of the psyche eschew Foucault, the author seeks to theorize this ambivalent relation between the social and the psychic as one of the most dynamic and difficult effects of power.This work combines social theory, philosophy, and psychoanalysis in novel ways, offering a more sustained analysis of the theory of subject formation implicit in such other works of the author as Bodies That Matter: On the Discursive Limits of "Sex" and Gender Trouble: Feminism and the Subversion of Identity.

    Whether writing about the future of our species on this planet, the folly of our faith in technological progress, or the self-deceptions of the liberal establishment, John Gray dares to be heretical like few other thinkers today.

    Cognitive psychology, the science of the human mind and of how people process information, is at the core of empirical investigations into the nature of mind and thought.This anthology is based on the assumption that cognitive psychology is at heart empirical philosophy. Many of the core questions about thought, language, perception, memory, and knowledge of other people's minds were for centuries the domain of philosophy. The book begins with the philosophical foundations of inquiry into the nature of mind and thought, in particular the writings of Descartes, and then covers the principal topics of cognitive psychology including memory, attention, and decision making.The book organizes a daunting amount of information, underlining the essentials, while also introducing readers to the ambiguities and controversies of research. It is arranged thematically and includes many topics not typically taught in cognition courses, including human factors and ergonomics, evolutionary psychology, music cognition, and experimental design.ContributorsDaniel Dennett, Daniel Kahneman, Jay McClelland, Donald Norman, Michael Posner, Stephen Palmer, Eleanor Rosch, John Searle, Roger Shepard, and Anne Treisman

    The Dialectical Imagination is a major history of this monumental cultural and intellectual enterprise during its early years in Germany and in the United States. Martin Jay has provided a substantial new preface for this edition, in which he reflects on the continuing relevance of the work of the Frankfurt School.

    This work represents, along with Existence and Existents (1947), the first formulation of Emmanuel Levinas's own philosophy, later more fully developed in Totality and Infinity (1961) and Otherwise than Being, or Beyond Essence (1974).Beginning with an analysis of existence without existents, Time and the Other then describes the origination of the subject, and moves through its encounter with another person. It is in this encounter rather than in the world that Levinas discovers time in its full sense. The progression of Levinas's phenomenology moves towards alterity, not toward totality. Levinas connects the alterity of the Other with temporality; the Other who is encountered is not contemporary, not met "at the same time." The time of the Other disrupts or interrupts the self's own temporality.This is essential reading for all those interested in Levinas, and an excellent starting point for understanding the nature of Levinas's philosophical project and thought.

    In his poems, he gave voice to his private sentiments and spiritual aspirations in the plain style of New England speech. Now, The Library of America brings together these indispensable works in one authoritative volume.Spanning his entire career, the 27 essays gathered here vary in style from the ambling rhythm of "Natural History of Massachusetts" and "A Winter Walk" to the concentrated moral outrage of "Slavery in Massachusetts" and "A Plea for Captain John Brown". Included are "Civil Disobedience", Thoreau's great exploration of the conflict between individual conscience and state power that continues to influence political thinkers and activists; "Walking", a meditation on wildness and civilization; and "Life Without Principle", a passionate critique of American materialism and conformity. Also here are literary essays, including pieces on Homer, Chaucer, and Carlyle; the travel essay "A Yankee in Canada"; the three speeches in defense of John Brown; and essays such as "Autumnal Tints", "Wild Fruits", and "Huckleberries" that explore natural phenomena around Concord.Seven poems are published here for the first time, and others are presented in new, previously unpublished versions based on Thoreau's manuscripts.

    The arguement is developed by means of the notion of possible worlds and ranges over key problems including the nature of essence, trans-world identity, negative existential propositions, and the existence of unactual objects in other possible worlds. In the final chapters Professor Plantinga applies his logical theories to the elucidation of two problems in the philosophy of religion: the Problem of Evil and the Ontological Arguement. The first of these, the problem of reconciling the moral perfection and omnipotence of God with the existence of evil, can, he concludes, be resolved, and the second given a sound formulation. The book ends with an appendix on Quine's objection to quantified modal logic.

    Of particular importance is the examination of Bayesianism and the new experimentalism, as well as new chapters on the nature of scientific laws and recent trends in the realism versus anti-realism debate."Crisp, lucid and studded with telling examples… As a handy guide to recent alarums and excursions (in the philosophy of science) I find this book vigorous, gallant and useful."New Scientist

    In these lectures given during the late 1960s, Alan Watts addresses such questions as what is the nature of reality, and how does our individual relationship to society affect this reality?

    It contains the material from “Think and Grow Rich,” “The Law of Success” and others. Anyone who uses even a few of the 17 Principles of Success will be successful. Highlight what works for you, review your notes, and launch your career.The book has a linked table of contents for easy reference.Napoleon Hill's work has touched the lives of countless thousands through his lectures, teachings, and prolific writings. His internationally known books Think and Grow Rich and The Law of Success have become the standards of motivational literature against which all others are measured. To make available in perpetuity the success principles he spent a lifetime identifying and sharing with others, on August 21, 1962, Dr. Hill and his wife, Annie Lou, founded the Napoleon Hill Foundation. A not-for-profit corporation, the Foundation's sole purpose is to continue to spread his philosophy of success through the co-operation and support of others, rather than at their expense. The 17 principles of success he quantified in his writings and lectures aid not only the individual who practices them, but all those with whom he comes in contact, as well. Those principles along with his lifelong published works and yet unpublished manuscripts, recordings, and courses comprise the legacy Dr. Hill endowed in the Foundation. Dr. Hill enjoyed close friendships with many of the turn-of-the-century business leaders who played a significant role in shaping the destiny of America and the world. Thomas Edison, Henry Ford, Harvey Firestone, Theodore Roosevelt, and Alexander Graham Bell were but a few who freely shared the secrets of how they attained their success with Dr. Hill.Andrew Carnegie so strongly believed in the universal principles of success that he sponsored the research and writing that became the first authoritative treatise on the subject, the Personal Success Philosophy of Achievement by Napoleon Hill. This practical self-study program will help you thoroughly understand and apply the 17 principles of success in your own life, to achieve any goal — however ambitious.

    Ryle's linguistic analysis remaps the conceptual geography of mind, not so much solving traditional philosophical problems as dissolving them into the mere consequences of misguided language. His plain language and esstentially simple purpose place him in the traditioin of Locke, Berkeley, Mill, and Russell.

    Justice is one of the oldest and most central themes in philosophy, but in order to reveal the ethical dimension of our epistemic practices the focus must shift to injustice. Fricker adjusts the philosophical lens so that we see through to the negative space that is epistemic injustice.The book explores two different types of epistemic injustice, each driven by a form of prejudice, and from this exploration comes a positive account of two corrective ethical-intellectual virtues. The characterization of these phenomena casts light on many issues, such as social power, prejudice, virtue, and the genealogy of knowledge, and it proposes a virtue epistemological account of testimony. In this ground-breaking book, the entanglements of reason and social power are traced in a new way, to reveal the different forms of epistemic injustice and their place in the broad pattern of social injustice.