In this book Daniel Wegner offers a novel understanding of the issue. Like actions, he argues, the feeling of conscious will is created by the mind and brain. Yet if psychological and neural mechanisms are responsible for all human behavior, how could we have conscious will? The feeling of conscious will, Wegner shows, helps us to appreciate and remember our authorship of the things our minds and bodies do. Yes, we feel that we consciously will our actions, Wegner says, but at the same time, our actions happen to us. Although conscious will is an illusion, it serves as a guide to understanding ourselves and to developing a sense of responsibility and morality.Approaching conscious will as a topic of psychological study, Wegner examines the issue from a variety of angles. He looks at illusions of the will?-those cases where people feel that they are willing an act that they are not doing or, conversely, are not willing an act that they in fact are doing. He explores conscious will in hypnosis, Ouija board spelling, automatic writing, and facilitated communication, as well as in such phenomena as spirit possession, dissociative identity disorder, and trance channeling. The result is a book that sidesteps endless debates to focus, more fruitfully, on the impact on our lives of the illusion of conscious will.Selected as a Finalist in the category of Psychology/Mental Health in the 2002 Independent Publisher Book Awards (IPPYs) presented by Independent Publisher Magazine., Silver Award Winner for Philosophy in the 2002 ForeWord Magazine Book of the Year Awards. and Selected as an Outstanding Academic Book for 2002 by Choice Magazine

    Loosely based in its principles around the Biblical proverb "As a man thinketh in his heart, so is he," As a Man Thinketh asserts the powerful idea that belief is central to bringing about positive events in one's life. From Poverty to Power, Allen's first book, relies on a similar philosophy but addresses themes of adversity and suffering more directly and offers his simple wisdom as a means of overcoming difficulty. Allen's writings are powerful and relevant today as they were over a century ago, and this collection brings their solace and inspiration to modern listeners.

    Their conversation varies from cool logical reasoning to heated personal confrontation. Each starts off convinced that he or she is right, but then doubts creep in.In a tradition going back to Plato, Timothy Williamson uses a fictional conversation to explore questions about truth and falsity, and knowledge and belief. Is truth always relative to a point of view? Is every opinion fallible? Such ideas have been used to combat dogmatism and intolerance, but arethey compatible with taking each opposing point of view seriously? This book presupposes no prior acquaintance with philosophy, and introduces its concerns in an accessible and light-hearted way. Is one point of view really right and the other really wrong? That is for the reader to decide.

    Integrating literature with philosophy in an innovative way, editor Louis P. Pojman uses literary works to enliven and make concrete the ethical theory or applied issues addressed in each chapter. Literary works by Camus, Hawthorne, Hugo, Huxley, Ibsen, Le Guin, Melville, Orwell, Styron, Tolstoy, and many others lead students into philosophical concepts and issues such as relativism; utilitarianism; virtue ethics; the meaning of life; freedom; sex, love, and marriage; and environmental ethics. Once introduced, these topics are developed further through readings by philosophers including Aristotle, Jane English, Thomas E. Hill, Jr., Jean-Paul Sartre, and Bernard Williams. This unique anthology emphasizes the personal dimension of ethics, which is often ignored or minimized in ethics texts. The second edition offers several new selections including work by Maya Angelou, Kevin Bales, John Benson, Susan Glaspell, C. S. Lewis, R. M. MacIver, Plato, Plutarch, James Rachels, Ayn Rand, Voltaire, and Kurt Vonnegut. It also adds a new chapter on justice and the threat of terrorism featuring material from the Old Testament--in which the equivalent of a jihad occurs--followed by philosophical analyses by Martha Nussbaum and Louis P. Pojman. Featuring expanded part and chapter introductions as well as biographical sketches, abstracts, and study questions for each reading selection, The Moral Life, 2/e, is ideal for introductory ethics courses. It also provides an engaging gateway into personal and social ethics for the general reader.

    Writing with his characteristic combination of passion and elegant simplicity, he explores the value of truth and finds it to be both less and more than we might imagine.Modern culture exhibits two attitudes toward truth: suspicion of being deceived (no one wants to be fooled) and skepticism that objective truth exists at all (no one wants to be naive). This tension between a demand for truthfulness and the doubt that there is any truth to be found is not an abstract paradox. It has political consequences and signals a danger that our intellectual activities, particularly in the humanities, may tear themselves to pieces.Williams's approach, in the tradition of Nietzsche's genealogy, blends philosophy, history, and a fictional account of how the human concern with truth might have arisen. Without denying that we should worry about the contingency of much that we take for granted, he defends truth as an intellectual objective and a cultural value. He identifies two basic virtues of truth, Accuracy and Sincerity, the first of which aims at finding out the truth and the second at telling it. He describes different psychological and social forms that these virtues have taken and asks what ideas can make best sense of them today. Truth and Truthfulness presents a powerful challenge to the fashionable belief that truth has no value, but equally to the traditional faith that its value guarantees itself. Bernard Williams shows us that when we lose a sense of the value of truth, we lose a lot both politically and personally, and may well lose everything.

    How can we make sense of the magic and mystery of life naturalistically, without an appeal to the supernatural? How do we say truthful and enchanting things about being human if we accept the fact that we are finite material beings living in a material world, or, in Flanagan's description, short-lived pieces of organized cells and tissue?Flanagan's answer is both naturalistic and enchanting. We all wish to live in a meaningful way, to live a life that really matters, to flourish, to achieve eudaimonia -- to be a "happy spirit." Flanagan calls his "empirical-normative" inquiry into the nature, causes, and conditions of human flourishing eudaimonics. Eudaimonics, systematic philosophical investigation that is continuous with science, is the naturalist's response to those who say that science has robbed the world of the meaning that fantastical, wishful stories once provided.Flanagan draws on philosophy, neuroscience, evolutionary biology, and psychology, as well as on transformative mindfulness and self-cultivation practices that come from such nontheistic spiritual traditions as Buddhism, Confucianism, Aristotelianism, and Stoicism, in his quest. He gathers from these disciplines knowledge that will help us understand the nature, causes, and constituents of well-being and advance human flourishing. Eudaimonics can help us find out how to make a difference, how to contribute to the accumulation of good effects -- how to live a meaningful life.

    Ruskin was a profoundly conservative man who looked back to the Middle Ages as a Utopia, yet his ideas had a considerable influence on the British socialist movement. And in making his powerful moral and aesthetic case against the dangers of unhindered industrialization he was strangely prophetic. This volume shows the astounding range and depth of Ruskin's work, and in an illuminating introduction the editor reveals the consistency of Ruskin's philosophy and his adamant belief that questions of economics, art and science could not be separated from questions of morality. In Ruskin's words, 'There is no Wealth but Life.'

    Walter Sinnott-Armstrong argues that God is not only not essential to morality, but that our moral behavior should be utterly independent of religion. He attacks several core ideas: that atheists are inherently immoral people; that any society will sink into chaos if it is becomes too secular; that without religion, we have no reason to be moral; that absolute moral standards require the existence of God; and that without religion, we simply couldn't know what is wrong and what is right.Sinnott-Armstrong brings to bear convincing examples and data, as well as a lucid, elegant, and easy to understand writing style. This book should fit well with the debates raging over issues like evolution and intelligent design, atheism, and religion and public life as an example of a pithy, tightly-constructed argument on an issue of great social importance.In his call for sincere dialogue with theists, Sinnott-Armstrong provides a welcome relief from the apoplectic excesses of Richard Dawkins and Christopher Hitchens, while also addressing objections to homosexuality and evolution frequently raised by evangelical Christians. --Publishers Weekly [I]t is accessible and lively, my hope is that it will be widely read, especially by theists.--Peter Lamal, The Humanist ... the clarity of this text successfully defuses many erroneous claims about religion and morality, both popular and academic; this volume certainly deserves a wide audience in this increasingly secular and skeptical world. -ChoiceMorality Without God? is an engaging, pithy book arguing against the necessity of God and religion for a robust morality. Walter Sinnott-Armstrong has distinguished himself as a leading philosopher in his work on metaethics and moral psychology, as well as books on moral and epistemological skepticism, and in Morality Without God? he commendably succeeds in writing a philosophically respectable introduction to the problems facing religious morality suitable for virtually any audience. --Philosophia Christi

    Purchasers are entitled to a free trial membership in the General Books Club where they can select from more than a million books without charge.

    He elaborates a vision of naturalism that resists both temptations and traces an intellectual genealogy of the burgeoning discipline of 'experimental philosophy'.

    But although he lived in the German golden age of Goethe, Schiller and Mozart, he also believed that art was in terminal decline.To resolve this apparent paradox, as Michael Inwood explains in his incisive Introduction, we must understand the particular place of aesthetics in Hegel's vast intellectual edifice. Its central pillars consist of logic, philosophy of nature and philosophy of spirit. Art derives its value from offering a sensory vision of the God-like absolute, from its harmonious fusion of form and content, and from summing up the world-view of an age such as Homer's. While it scaled supreme heights in ancient Greece, Hegel doubted art's ability to encompass Christian belief or the reflective irony characteristic of modern societies. Many such challenging ideas are developed in this superb treatise; it counts among the most stimulating works of a master thinker.Table of ContentsIntroductory Lectures on Aesthetics Introduction A Note on the Translation and CommentaryINTRODUCTORY LECTURES ON AESTHETICSChapter I: The Range of Aesthetic Defined, and Some Objections against the Philosophy of Art Refuted[α Aesthetic confined to Beauty of Artβ Does Art merit Scientific Treatment?γ Is Scientific Treatment appropriate to Art?δ Answer to βε Answer to γ]Chapter II: Methods of Science Applicable to Beauty and Art[1. Empirical Method - Art-scholarship(a) Its Range(b) It generates Rules and Theories(c) The Rights of Genius2. Abstract Reflection3. The Philosophical Conception of Artistic Beauty, general notion of]Chapter III: The Conception of Artistic BeautyPart I - The Work of Art as Made and as Sensuous1. Work of Art as Product of Human Activity[(a) Conscious Production by Rule(b) Artistic Inspiration(c) Dignity of Production by Man(d) Man's Need to produce Works of Art]2. Work of Art as addressed to Man's Sense[(a) Object of Art - Pleasant Feeling?(b) Feeling of Beauty - Taste(c) Art-scholarship(d) Profounder Consequences of Sensuous Nature of Art(α) Relations of the Sensuous to the Mind(αα) Desire(ββ) Theory(γγ) Sensuous as Symbol of Spiritual(β) The Sensuous Element, how Present in the Artist(γ) The Content of Art Sensuous]Part II - The End of Art3. [The Interest or End of Art(a) Imitation of Nature?(α) Mere Repetition of Nature is -(αα) Superfluous(ββ) Imperfect(γγ) Amusing Merely as Sleight of Hand(β) What is Good to Imitate?(γ) Some Arts cannot be called Imitative(b) Humani nihil - ?(c) Mitigation of the Passions?(α) How Art mitigates the Passions(β) How Art purifies the Passions(αα) It must have a Worthy Content(ββ) But ought not to be Didactic(γγ) Nor explicitly addressed to a Moral Purpose(d) Art has its own Purpose as Revelation of Truth]Chapter IV: Historical Deducation of the True Idea of Art in Modern Philosophy1. Kant[(a) Pleasure in Beauty not Appetitive(b) Pleasure in Beauty Universal(c) The Beautiful in its Teleological Aspect(d) Delight in the Beautiful necessary though felt]2. Schiller, Winckelmann, Schelling3. The IronyChapter V: Division of the Subject[1. The Condition of Artistic Presentation is the Correspondence of Matter and Plastic Form2. Part I - The Ideal3. Part II - The Types of Art(α) Symbolic Art(β) Classical Art(γ) Romantic Art4. Part III - The Several Arts(α) Architecture(β) Sculpture(γ) Romantic Art, comprising(i) Painting(ii) Music(iii) Poetry5. Conclusion]Commentary

    He published many translations of German poets and philosophers, including Nietzsche himself.Recognized as a masterpiece of Nietzsche scholarship, Nietzsche and the Vicious Circle emphasises and explores the notion of Eternal Return - central to an understanding of Nietzsche's self-denial, self-refutation and self-consumption.Translated by Daniel W. Smith

    It is also one of the best introductions to Deleuze's thought, establishing many of his central philosophical positions.In Nietzsche and Philosophy, Deleuze identifies and explores three crucial concepts in Nietzschean thought-multiplicity, becoming, and affirmation-and clarifies Nietzsche's views regarding the will to power, eternal return, nihilism, and difference. For Deleuze, Nietzsche challenged conventional philosophical ideas and provided a means of escape from Hegel's dialectical thinking, which had come to dominate French philosophy. He also offered a path toward a politics of difference. In this new edition, Michael Hardt's foreword examines the profound influence of Deleuze's provocative interpretations on the study of Nietzsche, which opened a whole new avenue in postwar thought.

    Reginster argues that overcoming nihilism was a central objective for Nietzsche & that this concern systematically animates all of his main ideas, so offering an original interpretation of the will to power, which explains how Nietzsche uses this doctrine to mount a critique of the dominant Christian values.

    Easwaran's introduction places the Gita in its historical setting and brings out the universality and timelessness of its teachings. Chapter introductions give clear explanations of key concepts in that chapter. To listen to the scripture without the introductions, listeners should start at track 044. The Bhagavad Gita opens dramatically on a battlefield, as the warrior Arjuna turns in anguish to his spiritual guide, Sri Krishna, for answers to the fundamental questions of life. But as Easwaran points out, the Gita is not what it seems - it's not a dialogue between two mythical figures at the dawn of Indian history. "The battlefield is a perfect backdrop, but the Gita's subject is the war within, the struggle for self-mastery that every human being must wage" to live a life that is meaningful, fulfilling, and worthwhile. This audio recording is a complete and unabridged reading of Eknath Easwaran's book The Bhagavad Gita.