Being and Some Philosophers is at once a testament to the persistence of those concerns and an important landmark in the history of the question of being. The book charts the ways in which being is translated across history, from unity in Plato and substance in Aristotle to essence in Avicenna and the act of existence in Aquinas. It examines the vicissitudes of essence and existence in Suarez and Christian Wolff, in Hegel and Kierkegaard, in order to uncover the metaphysical and existential foundations of modern thought. And yet Being and Some Philosophers remains not so much an historical investigation (although it could only have been written by a scholar steeped in the history of philosophy) but, in the words of its author, "a philosophical book, and a dogmatically philosophical one at that." Its passionate vigour has proven, over many years, at once fresh and provocative. Indeed, the appendix to this revised edition contains critiques of the book by two Thomists as well as Gilson's replies to their objections.

    It is without question Schopenhauer's greatest work. Conceived and published before the philosopher was 30 and expanded 25 years later, it is the summation of a lifetime of thought.For 70 years, the only unabridged English translation of this work was the Haldane-Kemp collaboration. In 1958, a new translation by E. F. J. Payne appeared that decisively supplanted the older one. Payne's translation is superior because it corrects nearly 1,000 errors and omissions in the Haldane-Kemp translation, and it is based on the definitive 1937 German edition of Schopenhauer's work prepared by Dr. Arthur Hübscher. Payne's edition is the first to translate into English the text's many quotations in half a dozen languages. It is thus the most useful edition for the student or teacher.

    The perspectives of integral theory and practice, articulated by Ken Wilber, help uncover the integral approach that Jesus advocated and demonstrated in the metaphors of his time and that traditional Christianity has largely been unable to see. Smith incorporates elements of traditional, modern, and postmodern theological viewpoints, including progressive, New Thought, and emerging/emergent ones. However, he goes beyond all of them and moves to a Christianity that is devoted to following both the historical Jesus and the Risen Christ whose Spirit beckons to us from the future. Smith says, "The oldest thing you can say about God is that God is always doing something new. Jesus pushed his own religion to newness by including the best of its past, and transcending the worst of its present. He calls us to do the same, whatever our religion is today."

    Ten dimensions? Most of us have barely gotten used to the idea that there are four.Using simple geometry and an easygoing writing style, author Rob Bryanton starts with the lower dimensions that we are all familiar with, then uses those concepts to build one layer upon another, ultimately arriving at a way of imagining the tenth dimension.Part scientific exploration, part philosophy, this unique book touches upon such diverse topics as dark matter, Feynman's "sum over paths", the quantum observer, and the soul. It is aimed at anyone interested in leading-edge theories about cosmology and the nature of reality, but it is not about mainstream physics. Rather, Imagining the Tenth Dimension is a mind-expanding exercise that could change the way you view this incredible universe in which we live.

    Written in short, carefully numbered paragraphs of extreme brilliance, it captured the imagination of a generation of philosophers. For Wittgenstein, logic was something we use to conquer a reality which is in itself both elusive and unobtainable. He famously summarized the book in the following words: 'What can be said at all can be said clearly; and what we cannot talk about we must pass over in silence.' David Pears and Brian McGuinness received the highest praise for their meticulous translation. The work is prefaced by Bertrand Russell's original introduction to the first English edition.

    You are aware of how powerful this technique can be. You know with 100% certainty that you can have and achieve ANYTHING your heart desires. You have mastered the art of mind power, and truly live the life of your dreams. You desire, you visualize, and you manifest, each and every time. If, on the other hand, you answered No to any of the above questions, then I urge you to learn everything you possibly can about visualization. Learn how it can completely transform your life. In this book, 33 Guided Visualization Scripts to Create the Life of Your Dreams, you will learn what steps to take in order to visualize correctly. There are 33 scripts provided, divided into financial abundance, career, family, relationships, love, health, peace of mind, and addictions. Each script will show you how to engage your senses to boost results and manifest successfully. It doesn’t matter how much you currently have in the bank, it doesn’t matter if you are in debt up to your eyeballs, it doesn’t matter if you feel you will never meet the love of your life, it doesn’t matter if you hate your job and feel there is no way out. I promise you here and now, there is a way out. You deserve to have everything your heart desires. Happiness, success, perfect health, loving relationships, financial abundance, and peace of mind are your birthright. And they are there for the taking. Through positive, consistent visualization, your life will change. It will become the life you have always longed for; always dreamed about. There are no limitations with what you can have, achieve or be. Any limitations you feel there are, are only in your mind, and can be eradicated, SHOULD be eradicated. The sky is the limit. Make a promise to yourself that today, from this very moment, is the first day on your journey to total transformation. No more procrastination, no more ‘starting on Monday’, no more ‘I’m too busy.’ The time is now. Allow magic and miracles into your life.

    It inspired authors as Orison Swett Marden, William Walker Atkinson, Christian D.Larson and others, that inspired by "Master Mulford", continued in the search for the inner forces that are part of every single human being, and which, well used, can take us to success, prosperity and happiness. This collection includes all six volumes, each volume originally a book itself. You will find in it phrases, advice and wisdom that is the base for all modern writers. Mulford is the source of sources.

    DeVorss & Company; 2nd Revised edition (May 1, 1987)

    It has been reprinted in Ideas and Opinions, Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, Philosophical Library, New York, 1949, pp. 24 - 28.Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.

    It furnishes us with a key to his main work, The Critique of Pure Reason; in fact, it is an extract containing all the salient ideas of Kant's system. It approaches the subject in the simplest and most direct way, and is therefore best adapted as an introduction into his philosophy.

    Topics: elimination of metaphysics, function of philosophy, nature of philosophical analysis, the a priori, truth & probability, critique of ethics & theology, self & the common world etc.IntroductionThe elimination of metaphysicsThe function of philosophy The nature of philosophical analysisThe a priori Truth & probabilityCritique of ethics & theologyThe self & the common worldSolutions of outstanding philosophical disputesIndex

    He shows that there are many ways of achieving happiness; for example, there is the inherent happiness that comes with the love of a child; the competitive happiness of triumphing over your opponents; the sensual happiness of the hedonist. Rather than preaching a particular behavior or way of life, Morris provides knowledge that we can use, if we wish, to make ourselves happier.

    It is based on the best available texts and presents Descartes' central metaphysical writings in clear, readable modern English.

    Looking at the efforts of philosophers from the Enlightenment through the twentieth century, Putnam traces the ways in which ethical problems arise in a historical context. Hilary Putnam's central concern is ontology--indeed, the very idea of ontology as the division of philosophy concerned with what (ultimately) exists. Reviewing what he deems the disastrous consequences of ontology's influence on analytic philosophy--in particular, the contortions it imposes upon debates about the objective of ethical judgments--Putnam proposes abandoning the very idea of ontology. He argues persuasively that the attempt to provide an ontological explanation of the objectivity of either mathematics or ethics is, in fact, an attempt to provide justifications that are extraneous to mathematics and ethics--and is thus deeply misguided.